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7 *. 

COLLECTANEA: 



A COLLECTION AND EXPOSITION 



OF THE THINGS RELATING TO 



THE TWO ADAMS, 



THE MELCHIZEDEK AND AARONIC PRIESTEIOOD, 

IN HARMONY WITH THE ETERNAL 

PURPOSES OF DEITY. 



A. CHRISTADBLPHIxlN WORK^ 
BY 

J . K . 'SPEER. 



No man can come to me, except the Father which seut me, draw 
him, and I will raise him up at the last day.— Jesus. 

It is not in man that walketh, to direct his steps. -Jeremiah. 



INDIANAPOLIS, IND.: 
INDIANAPOLIS PRINTING AND PUBLISHING HOUSE. 

J. M, Timtord, Pres't. 

1818. 






\\ 



ERRATA. 

Page 3, 11 line^ from bottom, read ''equality" for 'equalifryship." 

Page 9, 5 lines from top, read "attain" for "attained." 

Page 16, 3 lines from bottom, leave out "then" after the word 

womb. 
Page 19, 9 lines from bottom, read "was" for "were." 
Page 22, 17 lines from top, read "hosts" for "hots." 
Same page, 7 lines from bottom, leave out the "e" in "thornes." 
Page 30, 6 lines from top, read "I" for "In." 
Page 57, 16 lines from top, read "prominently" for "perma- 
nently." 
Page 68, 4 lines from top, leave Off one "0" in "Jessee." 
Page 72. 3 lines from bottom, read "Jacob" instead of "Joab." 
Page 86, 12 lines from top, read "religions" for •'religious." 
Page 94, for "in" in the 15th and 16th lines, occurring before 

the words "in corruption" and "immortality," read "on." 
Page 97, 10 lines from top, read "from" instead of "for." 
Page 107, in 9th line from bottom, for "mourn" read "morrow." 
Page 109, 5 lines from bottom, read "there" for "their." 
Page 119, 18 lines from top, read "through" instead of "though." 
Page 131, 17 lines from top, read "floor" instead of "flow." 
Page 134, 12 lines from top, read "thee" instead of "the." 
Page 150, 7 lines from bottom, read "men" instead of "man," 

and add comma. 
Page 178, 17 lines from bottom, read "garments"' for "govern- 
ments." 
Page 180, 9 lines from fop, insert the word "whole" before 

"world." 
Page 193, 15th and 16th lines from top, spell "Eccle-sk" in- 
stead of "Ecclesm." 
Page 211, 4 lines from top, read "like unto his brethren." 
Page 213, 3 lines from top, read "living" instead of "long." 
Page 224, 3 lines from top, read "Holy" instead of i,'High." 

There are perhaps a few other typographical errors, which 
the reader will readily correct. 



PEEFACE. 



If the reader should be informed upon matters 
relating to the purposes of Deity, by an examination 
of this work, he will know to whom the honor for 
such instruction justly belongs. The author feels 
confident that he can do nothing, whereof he can 
glory, as having been the originator in questions 
touching the deep things of Deity. There is noth- 
ing new with Deity, but many things are new to 
those whom he ordains to eternal life, and it is for 
those that this book has been written. 

Deity anciently instructed his people through his 
servants, and at this day he requires the servants to 
aid each other in all matters pertaining to the work 
of the Father. The author acknowledges that he 
has been taught through John Thomas, and others 
of like precious faith, as well as through the ser- 
vants of other ages. He is free to confess that this 
work could not have appeared had he not become 
acquainted with the writings of the author of Elpis 
Isreael and Eureka. True, Deity could have raised 
up others from whom such instruction might have 
reached him, but he accepts the past as the work of 
Deity not to be superseded by another. 

Many words, names and explanations, in this book, 
have been drawn from the author to whom reference 
has been made. But the author of this work has 
paid attention to some questions which are clearly 



IV PREFACE. 

taught by Dr. Thomas, but not so fully brought be- 
fore the reader as he has made an effort to do in this 
book. Free agency, free will, predestination, re- 
sponsibility, the Melchizedek, Aaronic Priest- 
hoods, the two Adams, and other questions growing 
out of these, have been examined and set before the 
seeing eye. To understand these matters is to re- 
move one far from the fleshly inspired doctrines of 
the Serpent, and to draw him near to the fountain of 
authority and power. 

In reading the writings of the brother servants — 
the Christadelphians— he has felt that possibly these 
questions did not present themselves to others as 
they had been seen by him, and wishing to do to 
others as others had so kindly done to him, he could 
not refrain longer from speaking. The Christadel- 
phians at Sweetwater, Illinois, sharing in these 
views were moved to put the work into the hands 
of such as may hunger after the things of Deity. 
Together we have been instruments in the hands of 
the Father, we humbly trust, in aiding each other for 
the past six years, in a more accurate understanding 
of Deity's word. We shall feel richly paid if others 
should accept fully what the spirit has said. He 
has sought to speak what he had to say, in plain 
words, without an effort at embelishment,and if it be 
of Deity, no one can overthrow the work, but if it be 
of man, then must it fall. Misrepresentation can 
not overthrow the arguments. 

Collectanea has been selected as the title of the 
work because it more fully indicates the character 
of the book than any word now presenting itself. 
It is a collection of things pertaining to Deity's 
government of man as found in the several authors 
of the books attributed to them in the Bible, with 



PREFACE. V 

ideas collected from the writings of servants of this 
age. 

The times of the Gentiles are now in the ending, 
and before many years shall pass the Common- 
wealth of Israel will arise in the land of the fathers, 
when those holding the faith of Abel, Abraham and 
Paul, will ascend into the governments of the na- 
tions and bring in that righteousness for which 
Deity's servants have so long hungered. The beast, 
with his Catholic and Protestant systems of religion, 
can only run to the end appointed by the God of 
Abraham. Then must these systems give place to 
the Abrahamic order of things. 



Vlll CONTENTS. 

CHAPTER IX. 

The World for which Jesus gave His Life. — The Reconciled 
World. — The Household the World. — He gave Himself for 
the Church. — The Ecclesia or Church. — Abel in the 
Church. — No Church Officials. — From Adam to Jeusus. — 
The Book of Deity. — The Object of Societies. — Servants 
do not Rule Each Other. — Cod set some in the Church. — 
Help One Another. — The Head. — Husband and Wife. — 
Forgive a Brother. — Assemble. — Who may Worship. — 
The Clergy. Page 176. 

CHAPTER X. 

God Manifestation. — Jesus. — Yahweh. — Christ. — The Eter- 
nal Spirit.— The Word.— The Logos.— The " Me."— Mel- 
chizedek and His Order. — Shem not Melchizedek. — 
The Broken Body and Shed Blood. — How Israel will be 
Taught. Page 199. 



CHAPTER I. 



The work of Deity.— The Elohim.— The Globe.— Their Im- 
age. — Truth always the same. — The Woman. — Christ in 
Eden. — Adam once neither Saint nor Sinner. — The nat- 
ural man. — Adam very good of his kind. — To whom was 
Dominion offered ? 

Deity, working in and through his Elohim, having 
evolved the globe— called the earth — out of himself 
and having given it form, He immersed it in the air 
which he had arranged as an ocean in which the 
earth was to continue its ordered revolutions thence- 
forward. The air He charged with spirit, issuing 
from Himself the inexhaustible fountain of spirit, 
so that life might be manifest in a multitude of 
bodies, both animal and vegetable. Thus having 
brought into shape a suitable habitation for living 
bodies, a foundation was laid for the great variety 
of animals which have their existence on earth, and 
He had prepared such an infinitude of blessings and 
beauties for the clothing of the new-born earth, 
that He beheld it as a fit dwelling place ior His 
image. Thus having " laid the foundations of the 
earth, that it should not be removed forever"— Ps. 
civ: 5. The Elohim proceeded to form man in their 
image, using the materials found in the earth for his 
formation — Gen. i: 26,27; ii: 1. After organizing 
man in their image, they " breathed into his nostrils 
2 



2 COLLECTANEA. 

the breath of life ; and man became a living soul," 
or man. This completed the work. Man was in the 
image of his creators, but a little lower than the 
Elohim. Here then stood' the man without any- 
work or dominion. But he was not to remain idle. 
The woman was taken out of him, for she was in 
him when he was created, and was subjected to him 
as " an helpmeet." The two received the command 
to " multiply, and replenish the earth, and subdue 
it, and over every living thing (Gen. i: 28) have 
dominion." To multiply would be to reproduce 
themselves, for two is only on,e multiplied. They 
now were prepared to enter upon the work set be- 
fore them, if they only knew just the boundaries of 
their actions. This they knew not, but must look 
to their Head for all authority and law governing 
their lives. Deity proclaimed the law to Adam, 
saying — " Of every tree of the garden thou mayest 
freely eat: but of the tree of the knowledge of good 
and evil, thou shalt not eat of it ; for in the day 
thou eatest thereof thou shalt surely die " — Gen. ii : 
16, 17. This was positive and plain. Thus the man 
out of the earth was placed under law. It was 
short — " Thou shalt not eat of it." The penalty was 
affixed and there could be no appeal from the judg- 
ment, if it should once become necessary to pro- 
nounce judgment on him for rebellion. Here, then, 
were the head and body of the head standing before 
Deity in the image of the Elohim, but a "little 
lower " ( Ps. viii : 5 ) in nature than they. The 
Deity and the Elohim were spirit, but man was 
earth. It is manifest, however, that man was a 
candidate for the nature of Deity, seeing he was 
already in his image, he would only have to " ascend " 
to Elohim nature or to spirit. This is clearly taught 



COLLECTANEA. 3 

in Luke xx : 35, 36, where Jesus told the Sadducees 
that certain ones would be made "equal unto the 
angels or Elohim." They were not equal before they 
were made so, but only had their image without the 
power to live on unendingly. This the Elohim 
had, and it was this for which man was a candidate 
in Eden before he sinned. Now if Adam had 
remained under obedience, none can question the 
final result, for was not the "tree of life" placed 
before him ? He had the " breath of life " before the 
" tree of life " was revealed to him, so that they are 
two things. But since he was breathing Deity's 
breath, which contained life or spirit — Job xxxiv: 
14, 15— he could also attain to Deity nature or to 
spirit body, which is organized life itself, so that he 
would not only bear the image but be the " equal 
of the angels." There was no possibility of his 
returning to dust while he remained obedient, for 
he was under no judgment whatever. It could not 
in the very nature of the case be pronounced beiore 
his case should come up for hearing, and if after 
hearing, his account of himself ( 2 Cor. v : 10; Kom. 
vi : 23 ) was according to life, then life would have 
been granted which would have made the image into 
spirit and thus raised the man to equalship with the 
Elohim. But if his account was according to the 
death penalty, then death must follow. Hence, 
though the law was proclaimed, the judgment was 
not pronounced until Adam gave in his account. 

Here let it be noted, that truth is to-day just what 
it was in Eden, and just what it will always con- 
tinue to be. Deity has had but one plan for saving 
or elevating earth men to spirit men. Though Deity 
has given various dispensations for instruction, yet 
He has not given but one name whereby salvation 



4 COLLECTANEA. 

can be obtained — Acts i, vi : 12. This being true it 
can be seen that one living in the year one thousand 
eight hundred and seventy-two, stands related to 
Deity precisely as one did in the year one A. M. If 
then, the spirit spoke through Moses, or in Jesus, it 
would utter the same things on any given subject, 
for nothing could be new with Deity. 

In the 26th verse of Genesis, first chapter, it is 
stated that God made man. Said he, "Let us make 
man in our image, after our likeness." Here man 
stands for the race in him and to spring out of him. 
He adds, " male and female created he them," but 
in Gen. ii: 20 to 25, it is revealed that woman was 
taken out of man. This is according to truth. 
When he created man he created the race, so all 
that was remaining to be done was to develop wo- 
man out of man, for she was in him. Now Adam 
was put under law while the woman was in him, so 
that there could be no possible question as to the 
meaning of the law when Deity said, " Thou shalt 
not eat of it." Adam could not refer it to another, 
for he was all, and it was he who was addressed. 
The woman would learn it through Adam. Now 
she was a creation out of Adam before he sinned. 
She was, therefore, not in him when he sinned. She 
was under the law, however, that reigned over Adam, 
and was responsible to the law for her individual 
actions independent of any conduct of the man. 
But the record shows how she was ruled by the 
impulses of the flesh. Not being strong enough to 
resist the flesh thinkings submitted to her by the 
animal mind, she fell a victim to lust. And though 
Adam was the constituted lord of the woman, and 
knew that he was under the headship of the Deity, 
yet being flesh and blood, the cunning wooings of 



COLLECTANEA. 5 

the party who should have fed and sharpened his 
understanding, led him into bondage under the ani- 
mal promptings. In the place of approaching the 
man with her head and heart full of the lessons 
which she was at liberty to draw from the tree of 
life, which was Christ in Eden manifestation — Rev. 
ii: 7; xxii: 1,2,14,17; Johni: 1,2,3,4; xiv: 6; 
Col. iii : 4 — she came to him full of the. thinkings 
of the animal mind, and thus, instead of doing the 
honorable work assigned her, which was that of 
"helping" man in understanding Deity upon the 
principle laid down by Solomon, that " Iron sharp- 
eneth iron," ( Psa. xxvii: 17) she rather blunted 
his mind by arousing his animal nature. But as I 
shall have occasion to refer to Eve in connection 
with the ecclesia, I shall take hold of the matter 
presented in viewing man in Eden. It is manifest 
to one having the mind of Deity, that Adam's under- 
standing was not such as to raise him beyond the 
arguments offered him from an animal mind. Nor 
is it strange, seeing that he and Eve were the only 
creatures that had intellectual capacities superior 
to the large earth family of mere flesh promptings, 
and seeing, also, that Eve yielded herself to the 
rule of the lowest order of thinking, leaving no one 
to "help" him to grow up to a full man in Christ. 
He was the more easily drawn away by Eve since 
he had no other " help," aside from what he might 
draw from the creation instructions. 

Thus we have presented in the first man an accu- 
rate history of his race. But knowing that the king- 
doms of men are full of literature, which is the 
natural outgrowth of the animal mind, and knowing 
that the religion of the animal has, as in the Eden 
cases, perverted the entire teaching of the Deity 



(5 COLLECTANEA. 

regarding the nature of man, and the nature of his 
circumstances, it is made necessary to dwell at 
length in Eden, for it must be known that there was 
nothiug in Adam's case materially different from the 
case of one in this age who is elevated from the 
animal. Adam, then, having been constituted so 
as to receive instruction, he was placed under Deity 
as his teacher. Let it be noted that he was made a 
man before he was addressed by the Deity — that is 
his brain was so conditioned as to be a suitable soil 
for planting a seed which would grow up in him 
and finally result in the absorption of all his animal 
emotions, and in the end swallow up his flesh and 
blood nature, and thus raise him, or a man out of 
him, into Deity. He was neither saint nor sinner, 
by action, prior to his new creation or birth into the 
Christ-tree. His brain was unoccupied ; he had no 
will, and. hence Deity begot him again by placing 
into his virgin brain the word of truth — James i : 18. 
Here let the reader turn to Genesis and carefully 
study the first, second, and third chapters. Now is 
it not clear that Adam and Eve were neither " good 
nor evil " until they had first understood what the 
tree of life was, and that while life would result 
from eating fruit from life's tree, that death would 
follow from eating poison fruits— Gen. ii: 17; iii: 1, 
2, 3, 4, 5. They were naked, but knew it not; but 
as soon as they "believed" a lie they saw that 
they were naked. They had accepted the teach 
ing of the animal mind which was not capable 
of understanding Deity, neither had Deity addressed 
the animal mind instructing it as to the Tree of 
Life — 1 Cor. ii: 14. Nor could the natural man 
know him. The natural man is of the earth— the 
spiritual man is of heaven — 1 Cor. xv : 44, 45, 46, 47 t 



COLLECTANEA. 7 

Deity had begotten him, and was " working in him " 
to do " his own good pleasure"— Phil, ii: 13; but the 
animal approached his brain with a "lie" in his 
mouth, and the animal worked " in him " and brought 
him into confusion, and Adam saw that he had 
sinned and thus forfeited the right to his covering 
which Diety had put over him when he introduced 
him to the Tree of Life — Gen. ii ch. Thus he sinned 
and became a sinner by action. Deity returned to 
the man and called him before him. He had lost 
his former boldness, and was in deep shame com- 
pelled to confess his crime before his Judge — Gen. 
iii ch. The confession over judgment was pro- 
nounced and man turned out of Eden, and the Tree 
of Life protected from his approach forever after. 
The seed planted yielded nothing, and man, in whom 
the word once dwelt, was remanded to his former 
condition. Thus ended the personal man, Adam, in 
Eden. But although he was placed under sentence 
of death, yet he was a living animal man, capable of 
procreating his race of animals. They were all in 
him when he sinned. That is, he was a sample of 
all the race of flesh and blood men, and were all 
condemned to death with him. The end of flesh 
was revealed, and therefore the end of sin — Rom. v : 
12. Not one of them could help himself. But could 
this affect Deity's purpose? By no means. There 
were a people, in him in his multitudinous body of 
flesh, whom the Former and Maker of all things 
could and would bring out in his own good time. 
There was a world in him to be saved, although he? 
Adam, had brought sin into that world by his 
actions — Rom. v: 12, and being flesh and blood, that 
world had been put under the death penalty. Yet 
Deity had arranged in his purposes to meet this 



8 COLLCETANEA. 

seemingly difficult case. It was not accidental. He 
had ordered Adam to multiply himself, and thus 
Deity would still have Adam out of whom to develop 
his purposes. Now it should be seen here that, 
unless any one of Adam's race should become a 
subject of address, and should be connected with 
the Tree of Life, or in plain words, unless he should 
enter the Life Tree, or the Christ, that he never 
could arise from death. He is no more a sinner than 
was Adam before he passed under law, save only as 
a sinner in Adam. There is just this difference 
between Adam now and Adam before he was put 
under law. Adam then was under no sentence of 
death, and Adam now is. So that Deity takes the 
Adam who now is, and plants his purposes in his 
brain and brings him into Christ, who is the life and 
resurrection, by which means the Adam who now is 
has the assurance of an appearance before the Judge 
for a hearing upon his own merits and shall receive 
no loss on account of the sin of the Eden Adam. 

Can we fail now to see that Deity is the power 
that produced the man upon whom he chose to ope- 
rate? Man was not consulted as to his creation out 
of earth, nor was he consulted as to the designs of 
Deity in his creation. He was not, until he was 
formed, and it was not his prerogative to work out 
his future. Deity could reveal his mind to the crea- 
ture which he had developed of his own free will, 
and deny the man the power to direct his steps— 
Jer. x: 23. This Deity could and did do. But he 
gave what he wanted the man to have and ordered 
him not to give place to the natural thinkings of his 
flesh. This Adam, as well as other mere animals, 
could do. He could then, being blind, and he can 
now follow his animal reasonings which could never 



COLLECTANEA. V 

elevate him above the animal kingdom. But to 
think of Deity, to walk with Deity, to have the mind 
of Deity, he had no power. That power was above 
his natural emotions. Deity, however, having made 
him, could also make him understand his object in 
bringing him into being. This, at the proper time, 
the Eternal /revealed, and ordered man to keep it 
that he might thereby attain to Deity nature. 

When the Elohim had finished their work, they 
pronounced it good, but it can not be inferred from 
this that Adam was good or very good in the sense 
of being equal to the Elohim nature which is pure 
spirit. He was good "after his kind," but he was 
flesh and blood, and while he remained that, he could 
not " inherit the Kingdom of God " — 1 Cor. xx : 50. 
He was to be changed from his " earthy nature " to 
spirit, if he should stand before Deity as one of the 
rulers, as one having dominion. This he did not 
attain to. He was naked flesh and blood before his 
eyes of knowledge were opened, but he was not 
ashamed, and that because he knew it not. When 
he saw that he was flesh and blood, and knew that 
such could not have dominion, he then learned for 
the first time that he had assumed to rule, or to take 
the dominion before he was qualified to fill the high 
position which had been assigned him. Thus he 
saw good and evil. But was unable to take charge 
of the work of determining between good and evil 
for those over whom he was preparing to have do- 
minion. This the Elohim knew, and this he should 
know when he should attained to their nature. But 
the earthy nature was perishable, and was not what 
Deity proposed as the substance which should re- 
main unchanged. Adam, therefore, was " unclean," 
could not " inherit the kingdom of God," was infe- 



10 COLLECTANEA. 

rior to the Elohim, was flesh and blood before he 
sinned. But he was not a sinner by action, or impu- 
tation, until he gave heed to the teaching of the 
serpent. Nothing born of the earth, or of woman, 
is of itself pure and clean — Job xiv: 4. 



COLLECTANEA. II 



OHAPTEK II. 



The origin of man. — Two classes of False Reasoners. — Man 
not formed like a brick. — Did he have a lower animal 
for his father and mother? — Miracles. — Of what Moses 
wrote. — The language he used. — Angel. — Heaven. — 
Earth. — Cloud. — Moses writes not on Geology, but of 
Jesus. — The World. — The Globe not to be Destroyed. 

In ;his account of the origin of man, Moses says : 
"Male and female created He them; and blessed 
them, and called their name Adam, in the day when 
they were created" — Gen. v: 2. He wrote that 
"The Lord God formed man of the dust of the 
ground, and breathed into his nostriis the breath of 
life; and man became a living soul "—Gen. ii : 7. 
There are those, with these statements before them, 
who affirm that the thing formed out of dust was 
not man, but that the Deity deposited an immortal 
soul in the thing which Moses calls man, and that 
the thing deposited was the man. Others call in 
question the account given by Moses as regards the 
development of man out of the earth. The former 
class deny the mortality of what they call the real 
man, while the latter class acknowledge that man, 
as first seen in Eden, was mortal, but deny the ac- 
count of Moses so far as his creation out of dust 
may affect the question. The former class would 
receive more attention from me if the theory held 
by them had not passed from the field of discus- 



12 COLLECTANEA. 

sion, or so nearly so that what is left of the notion 
maintained by them will trouble no one who is ap- 
proached by Deity's word. But those who are 
affected with the views set forth by the Darwin 
school of thinkers, are claiming the attention of the 
reading class. They admit that man is a mortal, and 
that he carries not in his organization the platonic 
immortality claimed for him by the head of all 
" Christendom," and accepted by all " Catholics and 
pious Protestants." I refer to Darwin, not to an- 
swer his arguments, but that I may have a name for 
the doctrine of which it may be necessary to speak. 
This school of writers, like all other schools not 
having the mind of Deity, can not educate any one 
in the things of Deity. They neither know Deity 
nor his mind regarding the man of whom they so 
learnedly write and talk. How, then, can^they accu- 
rately explain the origin of man. They do not be- 
lieve that God formed man out of dust by the pro- 
cess necessary to make brick. That is, they deny 
that Deity took earth and water, and out of which 
he moulded a man as one would make a brick. And 
since they can not view this as what Moses had in 
his mind when he wrote that " God formed man of 
the dust of the ground, ' they run to the conclusion 
that man is an elevation from the lower animal 
kingdom, and that he now is an animal elevated by 
circumstances. But why go to this conclusion? 
There is no one who will deny that the entire ani- 
mal family is fed, built up and sustained from cer- 
tain properties growing out of the earth and floating 
in the ocean of air. That a certain combination of 
these properties is called an elephant, while an- 
other is called a mouse, and still another a MAN. 
Now was it more difficult to combine these elements 



COLLECTANEA. 13 

in five minutes into the elephant manifestation, than 
to affect the same thing by the now known law of 
generation, growth and maturity in a number of. 
years. If it is granted that there is a first cause for 
the endless varity of bodies, then there is no neces- 
sity for the position that a fall and well developed 
body could not be formed by an instantaneous com- 
bination of all the particles necessary .to develop 
a new body. All know that it is by mixing several 
different bodies together that new bodies are brought 
into existence. Now Moses writes that Deity formed 
man of dust and added breath or air containing 
life, which caused the living manifestation of a new 
body. Did not all the elements which go to make 
up the man exist prior to this new body? Was it 
more difficult for Deity to thus combine the parti- 
cles, than it is for him to plant in the womb an 
infinitismal being, and then feed this invisable crea- 
ture upon the very particles out of which he could,, 
if he willed, form a full grown animal? After all 
has been said that can, yet facts remain unchanged. 
Granting that Deity made man as recorded by 
Moses, then one can, if he should understand Deity, 
approach the examination of the seemingly vexed 
question with confidence. The Eternal, out of whom 
are all things, was at no more loss to develop a man 
body out of materials already shaped into other 
bodies, than He was to give shape to those other 
bodies. If he could throw together particles enough 
to foim a globe, there could be no question as to the 
formation of any number of other bodies out of it. 
Whether He made the globe six thousand years 
ago, or sixty thousand years before He made certain 
smaller and different bodies with an attraction for 
each other, and a cohesive quality inhering which 



14 COLLECTANEA. 

would make aglobe by slow and gradual approach 
and final combination, does not change the fact and 
principle. So if He could develop a man out of an 
ape, He could as well develop him out of the par- 
ticles that formed the ape. And if He could form a 
babe in a virgin's womb by spirit deposit, as in the 
case of Jesus, why cut off His power to develop man 
out of particles in the earth and air without the 
womb ? Could not the former of the womb create 
the babe as well as the womb? And, pray, would 
He transgress any law in doing so ? 

I do not say that man was " moulded like a brick," 
but I can see how Deity could bring him into being 
by a combination of earth elements, and that the 
first man was a countless number of small, and, 
taken separate, invisable bodies which could be, 
through Him and out of Him, developed into a 
numberless race of beings like Himself. The globe 
existed in all the parts of which it is composed, be- 
fore it was made to assume its large globular appear- 
ance, and has since that time been throwing out and 
off a multitude of bodies. So with man and the 
other animals. So with all bodies. Now Deity's 
arrangement is for all future men to pass through 
and from His first man, and that this future man 
should not appear any faster than a body could be 
formed by an established law of a change of a mul- 
titude of small bodies into another which would be 
larger and different from any one of the bodies thus 
entering the new body, remembering that in the 
creation of the first man, all other men were made 
and only needed that they should be developed and 
caused to appear. Two is one multiplied. As much 
might be said of the entire creation, from the small- 
est seed to the largest animal. Corn to-day is corn 



COLLECTANEA. 15 

to-morrow, and was corn yesterday, and so with 
every thing. Now because there are lower animals 
than man which in many particulars resemble man, 
does it follow that the animal descended from the 
man, or the man ascended from the animal below ? 
If a mule can be produced by the jack, through the 
mare, does it follow that man was a product from 
the ape, through the lioness ? In the first case repro- 
duction does not follow ; would it in the last ? These 
are only illustrations for those who can think. The 
Mosaic account puts every breathing thing created 
on an equal footing, so far as origin goes. All are 
out of the earth, and is it more wonderful that Deity 
should cause an animal to be shaped from the earth 
than that a tree should grow out of the ground? 

If man sprung from another animal, will some one 
who is learned in these things, refer to an example 
where in the last thousand years, to go no further 
back, a man has certainly had a lower animal for 
his father and mother? If six thousand years ago, 
or six hundred thousand years ago, such a thing 
happened, it certainly could happen again. If there 
was in the beginning such a law, it is certainly a 
law yet. But the objector demands that I should 
give a case where a man has been caused to spring 
out of the dust, if Deity so developed Adam ? For 
the present I only refer to resurrection for proof, 
allowing future chapters to reveal the particular 
cases. Man is an ignorant or intelligent animal 
after his kind, as other animals. Circumstances 
changing the elevation or degeneration of both. 

At the marriage in the land of Galilee, Jesus told 
them to fill the water pots with water. Draw out 
now, said he, and bear unto the governor of the feast, 



16 COLLECTANEA. 

who said the " good wine " had been kept for the 
last — John ii : 1, 10. 

Here is a revelation of a principle that should 
govern in the examination of man's creation. Wa- 
ter was made into wine without the ordinary distill- 
ation of the grape. Jesus understood the law by 
which wine was produced, and had the power to 
reach the result without first planting the seed in 
the earth and then waiting for the growth of the 
vine, the formation of the grape, and then its dis- 
tillation to reach the result, which was wine. 

But it is claimed that this was a miracle— and 
pray, what is a miracle ? It is, I am told, a violation 
or suspension of the natural laws. This can not be, 
for natural laws are Deity's laws, and it can not be 
admitted that Deity must suspend his own laws so 
as to produce certain results. No, a miracle is noth- 
ing strange to one who knows Deity. It is the 
doing of a thing by natural laws which are not seen 
or known by those in whom Deity works not. Jesus 
was Deity in manifestation, and therefore under- 
stood laws which his hearers knew not. He was 
credited with doing things that no man could do, 
and justly so. It was no violation of a natural law 
to draw wine out of water, ( for is not the grape full 
of water ? ) but it did manifest a knowledge of that 
law of which man then and now is ignorant. Man 
can draw wine from the grape and separte the water 
from it by certain process, but to draw wine from 
the water, in absence of the vine and grape, he can 
not. So Deity drew a man out of the earth. elements 
without first forming the womb, then the now known 
channel for producing a man. That is, He sepa- 
rated the particles from each other, and joined cer- 



COLLECTANEA. 17 

tain bodies together producing a new body, into 
which He breathed and called the creature man. 

In a rebellion under Moses ( Nu. xvii :) the Lord 
instructed him to command rods to be laid up in the 
tabernacle of witness before the Lord, assuring him 
that one of them should blossom. The rods were 
arranged as had been required, and on entering the 
tabernacle on the morrow Moses found almonds on 
Aaron's rod. This was not according to any law 
known to man, however wise he may have been 
then, nor however learned he may be now. 

Deity was the maker of the almond seed, and was 
it any violation of natural laws to form the almond 
without the ordinarially slow process of their pro- 
duction? He knew just the proportion of particles 
to combine so as to make an almond, and therefore 
applied the law in the case, which was strange to 
those unacquainted with Him. The man whose eyes 
Jesus had opened, confessed the real point when he 
said, " Since the world began was it not heard that 
any man opened the eyes of one that was born blind- 
If this man were not of God, he could do nothing" — 
John x : 32, 33. The doctors could open the eyes, 
but could not give life to an eye through which vis- 
ion had never passed, and because Jesus could do 
so had he violated a law of nature? No, he under- 
stood the law by which the eye was made, and was 
at no loss to produce sight for those who had never 
seen. 

I conclude, therefore, that Deity at some time, and 
am willing to accept the account that Moses gives 
of it, formed man without the use of what is known 
to us as the ordinary law of generation, birth and 
growth to full manhood. 

I shall, therefore, proceed with the investigation 
3 



18 COLLECTANEA. 

of man with the understanding that Deity made 
him, and that he was made according to the natural 
law of Deity, although that law should appear un- 
natural to us who may as yet not comprehend the 
laws of the eternal / in such cases. Who is it that 
understands how the chicken grows out of the egg ? 
The fact all confess, but the how remains where it 
has for years. Yet it is natural. Moses would be 
understood with less difficulty if the reader of his 
writings would place himself where Moses stood at 
the time he wrote. 

All that he narrates concerning Adam, and what 
is called the creation week, occurred nearly twenty- 
five hundred years before he wrote. Many symbols, 
signs and figures used in the first ages or years of 
Adam's history were out of use at the time he wrote. 
Moses was well acquainted with the history of his 
times, and would write the history of his family in 
the language of his times. Whatever words he 
might use, he would design to convey ideas with 
which his people were acquainted. Heaven, earth, 
ocean, air, rivers, clouds, serpents, beasts, and soforth, 
were political and religious in signification, as well 
as sun, moon and stars. When "heaven" was pro- 
nounced in the day of Moses, no one could possibly 
get the idea which has since been attached to it. 
And so with many other words used by him. To 
understand him, therefore, it is quite necessary to 
place ourselves where he was, and then the lan- 
guage used by him will be more intelligible. 

He would place before his people faithfully what 
was understood by him to be the rise and progress 
of his race from Adam to his time. Nor can I allow 
that he was ignorant of his family history, since it 
was Deity's peculiar people of whom be wrote. He 



COLLECTANEA. 19 

would not be left to write what he might infer from 
hearsay, but Deity would situate him so as to call 
to his mind certain grand facts But Deity would 
address him in language and symbol that would fully 
acquaint him with the past, the present, and so 
much of the future as it would be necessary for him 
to write, and to teach his people. With these points 
before us Moses may be read with ease. 

Geologists stumble at the writings of Moses be- 
cause they read him from a false standpoint. 

Moses was giving a history of certain times and 
orders, and to convey his thoughts to the minds of 
his people he addressed them in such language as 
would teach his people. Jesus informs the Jews of 
his day that Moses wrote of him (John v: 46) so 
that we are introduced to the import of the writings 
of Moses. If he was read then with this view, much 
that is meaningless otherwise becomes plain. Jesus 
was he of whom Moses wrote in words, signs, types, 
and figures. This being true, the book of Genesis 
is full of grand truths which can not be understood 
by those unacquainted with the revealed purposes 
of Deity, but which things are without meaning to 
geologists. They confine Moses to the history of 
the globe, while Jesus interpets him as having writ- 
ten of him. The spirit in Jesus was the spirit by 
which the order of things detailed by Moses were 
formed, and the same eternal /instructed Moses at 
the bush and on the mount. The historical writings 
of Moses referred to the order of things before Deity 
was manifest in the flesh, while his prophetic re- 
ferred to many things which would occur after Deity 
was manifest in Jesus. Hence Jesus would say "he 
wrote of me." If it could be seen that Deity ar- 
ranged these things long before they were seen to 



20 COLLECTANEA. 

transpire by man, it would be interesting to read 
Moses and Jesus. Moses is not called upon to write 
a history of the sun, moon, stars, earth, water, air, 
but to write of an order of things on the globe, and 
he may refer to those 'established and eternal laws 
and bodies to illustrate his teaching. He wrote of 
political and religious orders, elements, and soforth. 

We are too apt to read the Bible, putting our ideas 
into its words, thereby hiding the idea which the 
word designed to convey. We are living remote 
from the writers of the Bible, and in reading what 
they wrote we are ever ready to read as if they 
wrote in our time, which must greatly confuse mat- 
ters about which they wrote. To illustrate, and if 
possible enable the honest to read understandingly, 
I here submit several examples of misconstruction 
growing out of ignorance of Deity's purposes and 
plans. 

Angel is a name of frequent occurrence in the 
Bible, and by the majority applied to unseen per- 
sons, supposed to dwell in a locality peculiar to 
themselves. To pronounce the word angel is equiv- 
alent to saying immortality with the majority. 
Hence, if they see the word in the Bible, nine times 
out of ten they would give a wrong application. 

An angel is a messenger, and he may be in quality 
either good or bad, mortal or immortal — angel means 
neither of these things, but one sent with a message, 
or sent to do a certain work. The Angels, whom I 
call in this work the Elohim, who are said to have 
done the work recorded by Moses during the cre- 
ation aion, were Deity's messengers sent forth by 
him to the end named by Moses. The angels of the 
Devil, in Mat. xxxv: 41,, were not immortal as were 
the Elohim of Eden, but they were and are the mes- 



COLLECTANEA. 21 

sengers, ministers and officers of the beast govern- 
ments. Certain men sent by John to Jesus are 
called angels, and translated messengers — Luke vii: 
24, 27; and in Matthew, xxiv chapter, the Roman ar- 
mies are called his angels, which were the messen- 
gers of Jesus to destroy Judah's commonwealth; 
and in Rev. ii: 1, 8, 12, 18, the angel is the messen- 
ger or overseer of the church; and in Rev. xiv; 6, 
the angel is the one sent by the Lamb, evidently his 
brethen, as in Rev. xx : 1. To know, therefore, the 
meaning of the word we must -know the connection 
in which it is used. 

" Let us make man," was the language of the Eter- 
nal, spoken by his Elobim, elsewhere called Shad- 
dai, and in our language called angels. Hence the 
Elohim were the messengers of the Uncreated to do 
His pleasure. They said "us," because they were a 
multitude; and they were to create a multitude in 
their image, which multitude, in due course of time, 
will be made their equals in nature. But there are 
many angels who are mortal men, officers and rulers, 
armies and soldiers in and under the political and 
ecclesiastical heavens. Now not only Moses, but 
also the other writers in the Bible, use symbolic lan- 
guage. The sun of the Bible is the chief light or 
ruler in the heaven, political. The moon is a less 
light in the same heaven. The stars are still less 
and trembling lights. Moses, nor the other writers 
are not teaching astronomy and geology, but they 
teach what is related to man on the globe which is 
lighted by the other systems, and from these sys- 
tems he draws his lessons and language — Gen. 
xxxvii: 9, 10. Jesus taught that the Mosaic Sun, 
Moon and Stars should undergo great changes — 
Matt, xxiv: 29. 



22 COLLECTANEA. 

Heaven, in the Bible, is the course of things 
higher than the earth. The heavens rule the earth. 
The heavens are the rulers and the earth is the 
ruled— Deut. xxxii: 1; Dan. iv: 26. The Jewish 
heavens and earth passed away — 2 Peter iii : 10, 12, 
and the "new heavens and new earth " will ere long 
take their place on the same globe. The heavens 
and earth of the Bible are peoples and orders on 
the globe, but not the globe. The air and elements 
of the Bible are also political, the laws and place 
where the heavens are — 2 Peter iii : 12; Eph. ii:2; 
Rev. ix: 2. These passages are sufficient to direct 
attention, and the lover of the truth will find much 
more that will enlighten him on these matters. 
Clouds, clouds dark or light, as they may be pre- 
sented, are not the clouds floating over our heads, 
but they are "hots," armies, and soforth — Jer. iv; 
13; Is. lx: 8; Heb. xii: 1. 

If the reader will reflect he will call to mind many 
other Bible sayings like these. Deity takes what 
exists to teach his people his own will. He likens 
his people to valuable things, to bright and durable 
things, and the old Adam he likens to perishable 
things, to briars, thornes and undesirable trees, to 
muddy rivers and oceans lashing themselves with 
their tides. Deity's people are men, while his ene- 
mies are beasts, or dogs, owls, foxes, and soforth. 

If, therefore, the Bible, be read with a clear un- 
derstanding of its language, then the ideas once 
flowing through that language will run into the 
mind of his people, but if we read our ideas through 
the words of the prophets, then in no case can we 
arrive at their meaning. Difficulties about God, 
angel ; Devil, hell ; Immortal Soul and death ; reli- 
gion and sin; resurrection and judgment, are all 



COLLECTANEA. 23 

the while arising because those words are not un- 
derstood as their writers understood and used them. 
Let fairness be maintained in reading the writings 
of Moses, and correct conclusions will result where 
one has the capacity to understand. Objectors come 
with their profound nonsense regarding the Mosaic 
account of what is called creation, and feel as if they 
had set aside Moses by proving that the globe is 
older than what he records, while Moses records 
not the age of material, but its availability and 
adaptation for the image of the Elohim who brought 
order out of confusion, light out of darkness, and 
assured dominion on the globe to the image when 
made equal to the Elohim, and of these things the 
old man of the flesh is as ignorant as he is blind. 
World is an age, a course of time. Aion^ anage, and 
Kosmos, a course of things in an age. One or both 
can end and affect not the globe or its eternal laws. 
The Mosaic world had a beginning and an end- 
ing—Matt, xxiv: 9, 14 ; Heb. ix : 26 ; Matt xxxiii : 20; 
Mark xvi : 16. 

The Kosmos and the aion run their course on the 
globe and end, begin and end again, and no change 
is made in the motions of the globe, no derange- 
ment occurs in the solar system. But the untaught 
are able to ascend no higher in definition than they 
have been required to look. Our teachers being 
ignorant of the language of the Bible, have de- 
fined Bible words with human ideas, and hence the 
confusion. Hell has been organized into a land of 
brimstone, and heaven into an immaterial country 
off the globe. So, also, of the doctrine of the im- 
mortal soul and conscious existence of dead men. 
Universal resurrection, or responsibility to resurrec- 
tion of persons out of Christ, has arisen from the 



24 COLLECTANEA. 

darkened brain on these questions. Men jump to 
conclusions without examining the premises. "All "' 
occurs in the Bible. The whole race of mortals is 
included is the easy way of disposing of hard ques- 
tions, while any one could know that " all " may in- 
clude quite a limited part of any thing if respect is 
had to the connection of the word with other words. 
Devil, Satan, serpent, and this family of words refer 
to men and systems of men, and never refer to per- 
sons or things disconnected from man and his reli- 
gion on the globe. Moses and the Prophets under- 
stood these matters, and if we would understand 
them, then we must situate ourselves so as to see 
and hear what they saw and heard. Thus their writ- 
ings will be made plain and easy. Otherwise all is 
Egyptian darkness. 



•t COLLECTANEA. 25 



CHAPTER III. 



Free Agency an Error. — Free Will of Man a Mistake. — Deity 
is He who Works. — Foreordination. — Predestination. — 
Election. — Nations Ordained of Diety. — Nothing Acci- 
dental. 

The doctrine of man's free agency is so old that it 
has become respectable with those who have been 
earnestly working to assist Deity in accomplishing 
his purposes concerning man, and the globe of which 
he is a tenant. I do not intend to question the doc- 
trine of man's agency as set forth in the divine testi- 
mony, but if I shall find that man is not a free agent, 
I shall declare it, even if it should trouble those who 
are so pious in. their endeavors to brace up the 
"Ark." 

Free agency is defined to be "acting freely, or 
without necessity or constraint of the will." 

Now none are so destitute of knowledge as to 
claim that Adam had any agency, either free or 
otherwise, in his creation. He was not an agent, 
until he was made so by his former. Indeed he ex- 
isted and was not an agent. He was a man without 
will or agency until Deity had bestowed it upon 
him. "The Lord God took the man, and put him 
into the Garden of Eden, to dress it, and to keep 
it " — Gen. ii : 15. He took him and put him to ivorJc. 
This is bad for those who claim that man had a free 



26 COLLECTANEA. $ 

will, and free agency of his own. Man did not go 
into Eden, nor did he go out, of his own free agency 
or will. Moses says that God " drove out the man" — 
Gen. iii: 23, 24. 

From this we learn that there was a power behind 
the man. Nor did Eve and Adam eat the wrong 
fruit of their own free will, for the serpent was a 
power working in them which produced a will. The 
man was made an agent in the dressing of the gar- 
den, but he was by no means free. He was an agent 
under One who was free, and who owned both the 
garden and the man. Deity is free, for He is above 
all and owns all, and goes at the bidding of none. 
He says, "Have I not made all these things ;" "am I 
not, therefore, free from all to use them as seemeth 
good to me " — Gen. i ch. How can any thing be a 
free agent which has no power to move itself? Who 
can make a perpetual motion ? No Government ever 
yet sent a free agent to the courts of another Gov- 
ernment. To do so would be to put the Government 
below the agent in such a way as to put the agent 
out of reach entirely. He is only to do the work 
assigned him by the power over him. 

In the case of man under Deity would not, if man 
is a free agent, he be Deity himself? Certainly, for 
he could will to do what he pleased and perform it, 
and no power could restrain him. If man is a free 
agent then he can determine to-day what he will do 
to-morrow, and perform it. Says one, " can I not do 
so ? " Yes, if you can make to-morrow, and keep 
your life till to-morrow, in spite of any other power. 
Gan you do these things ? Then why call yourself 
a free agent. " I know that I can walk one hundred 
yards if I will do it," claims the free agent advocate. 
He starts and falls a dead man before he reaches 



COLLECTANEA. 27 

the end. I thought you claimed to be a free agent, 
I might utter. But men do will to do certain things, 
and do them, I am told. Suppose that they do — 
does that make them free agents ? By no means. 
The hog goes to the cornfield, also, if the gate is 
open. Does that make the hog a free agent? The 
reason men do certain things is because they have 
learned where the former of all things operates to 
the advantage of his creatures, and so do animals. 
Often man finds that he is not free to act. But can 
I not do good or bad, just as I please ? Adam tried 
it, and you know his fate. 

But may I not mark out my own course and follow 
it? Nebuchadnezar thought so, and eat grass as an 
ox till seven times passed over him, and until he 
learned that the " Most High ruleth in the kingdom 
of men, and giveth it to whomsoever he will — Dan. 
iv : 32. " I know I can persecute the truth or accept 
it as I will." Paul was of your opinion once, but 
was put to shame. "He was breathing out threat- 
enings and slaughter against the disciples of the 
Lord " — Acts ix : 1. Having " received letters " from 
the high priest, he started to Darmascus with power 
to bring every disciple into Jerusalem to be pun- 
ished — Acts xxii ch. 

He thought that he was a free agent, and that he 
could defy the living Deity. But when Jesus called 
his attention by crying, "'Saul, Saul, why perse- 
cutest thou me," he discovered that he was not a 
free agent, nor even able to walk. " Who art thou, 
Lord ? " sounded weak from a man who was a free 
agent. He called for the hand of one of his com- 
panions and journeyed to Damascus a prisoner 
himself, wholly unable to obey the orders of the 
high priest at Jerusalem. The Lord, whom he per- 



28 ' COLLECTANEA. 

f. 

secuted, chose him for his agent through whom he 
desired to speak to the Gentiles, (Acts xxvi ch.) and 
Paul said he was not disobedient to the choice of 
the Lord. 

Joseph's brethren considered the free agency of 
man a precious boon for a while, but bowed in con- 
fusion when they were made acquainted with their 
error in their action toward their brethren. "The 
dreamer cometh ; let us slay him." No, said Reu- 
ben, let us "cast him into the pit." "Let us sell 
him to the Ishmaelites," who will take him into 
Egypt — Genesis xxxvii ch. Now when the famine 
was pressing Jacob he sent his sons to Egj^pt for 
corn, not knowing that his lost son, Joseph, was 
Governor, and that he would fill his sacks with the 
staff of life. Surely the pretended free agents were 
greatly troubled at the presence of him whom they 
once despised. But then Joseph told them not to 
be "grieved nor angry" with themselves, for it 
"was not you that sent me hither, but God" "to 
preserve life." For " God sent me before you to 
preserve you a posterity in the earth, and to save 
yourselves by a great deliverance " — Genesis xlv ch. 
Here free agency was put aside by the eternal i will 
behind them, so that what they thought they were 
doing, Deity was performing through them as his 
agents. Their motive, however, was not his motive, 
but what they did through hatred, for they " hated 
him," (Gen. xxxvii : 6 ), and for the purpose of plac- 
ing him where his "dreams" could not come to 
pass, God did to save them a posterity in the earth 
and to magnify His great Name. So the matter was 
not at their disposal, but in the hands of Jacob's 
God. And I am persuaded that it is He alone who 
orders and commands all things for His honor and 



COLLECTANEA. 29 

for the elevation to His nature those in whom he can 
beget the Man Christ Jesus. 

" Crucify him, crucify him." " His blood be upon 
us and on our children." "Away with him," cried 
the infuriated Jews when Jesus was put in their 
hands. Nothing short of death would satisfy them. 
They would hear nothing but death for him whose 
divine " dream " was to rule on David's Throne in 
Jerusalem. No, he shall not reign over us, said 
they. "Nail him to the cross," "give him vine- 
gar," "thrust the spear into his side." Fury had 
taken hold of them in their ignorance of Deity's 
purposes concerning him whom they rejected. Yes, 
he claimed to be the Son of God. " Let him save 
himself if God is his father," thundered forth the 
enraged rabble. 

Here is free agency for you, claim the advocates 
of this doctrine. I should hasten slowly here. I 
should ask if the Son of God could possibly be robbed 
of his life by his enemies of their own free will 
and free agency. I know the sickly fleshly minded 
reader will stand aghast at the idea of the Father of 
Jesus willing the death of His own dear Son, but 
his messengers said, "For of a truth against the 
holy child Jesus, whom thou has anointed, both 
Herod, and Pontius Pilot, with the Gentiles, and the 
people of Israel, were gathered together. For to do 
whatsoever thy hand and thy counsel determined 
before to be d6ne " — Acts iv: 37,28. "Him being 
delivered by the determinate counsel and foreknowl- 
edge of God, ye have taken and by wicked hands 
have crucified and slain" — Acts ii: 23. For "those 
things which God before had shown by the mouth 
of His prophets that Christ should suffer, He hath 
fulfilled"— Acts iii: 18. 



30 COLLECTANEA. 

To this the unlearned in the things of Deity, will 
bring " a railing accusation." Not having the mind 
of Deity rooted in them they can not fathom the 
deep things of Abraham's Ail. Say they, the priests 
were free agents in crucifying Jesus. They could 
do it, or not do it, as they willed. In answer that 
they did just what Deity "determined before to be 
done," less nor more. They were not free in the 
matter. 

Here I am met with what the human understand- 
ing, or the serpent teaching, calls an unanswerable 
objection. Say they, "Why did Peter, on the day 
of Pentecost, charge the Jews with crucifying him 
by wicked hands ? " 

Now we have seen that it was Diety's purpose 
that he should be crucified, and that the party who 
did it "were gathered together to do whatsoever 
his hand and counsel had determined." Deity's mo- 
tive was to carry out His eternal purpose concern- 
ing the earth in its government under his anointed) 
and the motive of those who did the deed was quite 
another affair — to get rid of him and avoid citizen- 
ship under one who was so odious to them, seeing he 
rejected them and their perversions of the law of 
Moses. They are not called wicked because they 
crucified Jesus, but because they did it to gratify 
their own lusts and to manifest entire submission to 
the will of the Serpent whose business it was to 
"bruise his heel." David understood the matter as 
may be seen from this : " For they intended evil 
against thee : they imagined a mischievous device, 
which they are not able to perform" — Ps.xxi: 11. 
They intended to put him out of the way but they 
failed to perform it. Herein lies the wickedness; 
they imagined a wicked device against Diety's 



COLLECTANEA. 31 

anointed, and to "intend" or "imagine" to thwart 
Diety is wicked. 

Moses informs us that " the imagination of man's 
heart is evil from his youth," because old Adam 
could think no good, and that " every imagination 
of the thoughts of his heart is only evil contin- 
ually " — Gen. viii : 21 ; vi : 5. So that they " in- 
tended" not what Deity did, and slew a man in 
anger. 

Jacob, in his blessing upon his sons, says: "Sim- 
eon and Levi are brethren : instruments of cruelty 
are in their habitation. 0, my Soul, come not thou 
into their secret ; unto their assembly, mine honor, 
be not thou united ; for in their anger they slew a 
man, and in their self will they digged down a 
wall "—Gen. xlix : 5, 6. Levi's priests slew a man— 
the Man Christ Jesus — in their anger. Certainly 
they were instruments of cruelty. From what has 
been said, the reader, if he understands the mind of 
Deity, should comprehend Peter on Pentecost. 

It was in the purpose of Deity that Christ should 
suffer, for Jesus himself said as much, as recorded 
by Luke xxiv : 26, 27. He again taught, " that all 
things must be fulfilled which were written in the 
law of Moses, and in the prophets, and in the Psalms 
concerning me " — Luke xxiv : 44. If the reader will 
here turn and read Ps. xxii, and Isaiah liii ch., he 
will understand this important matter more fully, 
especially if he will connect the reading of Acts ii : 
22, 36; viii: 26, 36, with those wonderful prophecies 
Jesus himself said, "for this cause came I unto this 
hour" — John xii: 27. Now no one can, it seems to 
me, question the necessity of his death in precisely 
the manner in which it occurred. Deity had de- 
creed it before the foundation of the world, and he 



32 COLLECTANEA. 

could not change his purpose, even to save his be- 
loved son from the " pit." He was a " Lamb slain 
from the foundation of the world," (Eev. xiii: 8) 
and if he had passed into the Most Holy without 
death, then, from Abel to John the Baptist, the faith 
of Deity's elect would have been in vain. The only 
interesting question now, seeing that Jesus died ac- 
cording to the eternal will of Deity, is the previous 
one concerning the wickedness of the agents in the 
hour of his death. When Abel slew Jesus in type, 
he was not guilty of sin. And when Abraham 
offered to slay Isaac, he counted that Deity would 
raise him up again, and such was the case with all 
the approved ones formerly. 

Abraham "accounting" that Deity would raise 
him up ( Heb. xi: 19) was acting in faith and "in- 
tended " his deed according to Deity's purpose. He, 
therefore, was not a murderer of Jesus in type, but 
the crucifiers of Jesus counted that Deity would not 
raise him up, and they "intended evil against him." 
Said they, we will seal stone, so that even his disci- 
ples can not steal him away — Matt, xxvii : 62, 66. 
Thus it is evident that while Deity used them as he 
did Joseph's brethren, yet they thought that they 
were doing it, and they intended evil, but were not 
able to perform it — Ps. xxi : 2. They were the ser- 
pent's agents— sin's flesh — and acted from evil mo- 
tives to do what Deity compelled them, as his agents, 
in their ignorance, to do in carrying out his purpo- 
ses. They were under the law which prohibited 
murder. "Thou shalt not kill," was one of their 
laws, and yet they, knowing this to be so, called 
down the blood of Jesus upon themselves and chil- 
dren. In the eyes of their law, they were, therefore, 
wicked sinners. They might slay the Lamb on ac- 



COLLECTANEA. 3d 

count of sins, if they did it for Deity, but they were 
not free agents to slay it in type, nor ante-type, 
with evil motives. If the reader is acquainted with 
the law of sacrifices he will catch the point at once ; 
if not, he would do well to make an examination of 
these revealed questions. Hence, while they thought 
that their actions were their own, yet Deity had or- 
dained of old that they should crucify him. Their 
-evil motives were the offspring of the serpent, but 
their crucifying of Deity's Lamb was according to 
the will of Him who created and owns all things. 
It was, therefore, not the fact of their crucifying 
Jesus that made them wicked, but it was their mo- 
tive, joined to their law. They intended evil. Deity 
intended good. They were the creatures, He the 
creator. No one could be convicted of murder if 
lie intended to kill a deer and killed a man. The 
intention was good, but the act was bad ; still he 
would not be a murderer. But they intended to 
iill Jesus to gratify their rage against him. 

When the Ark of the Lord was passing, Uzzah 
"took hold of it, for the oxen shook it," (2 Sam. 
vi : 6, 7 ) and the Lord " smote him for his error." 
Deity did not need that any one should assist him. 
He knew what he was doing, and nothing could pos- 
sibly go wrong or happen to him. What folly to at- 
tempt to assist Deity. Perhaps the reader may now 
want to know what he shall do to be saved? If 
Deity calls certain ones to him how shall I act so 
that he will call me? These are questions of no 
mean importance, and I am want to answer in the 
language of the Father in Jesus, who said, "No 
man can come to me except the Father which hath 
sent me draw him : and I will raise him up at the 
last day"— John vi: 44. And through Solomon, 
4 



34 COLLECTANEA. 

a Draw me, we will run after thee : the King hath 
brought me into his chambers : we will be glad and 
rejoice in thee. We will remember thy love more 
than wine: the upright love thee"— Songs i: 4. 
Hence Jesus said, " No man can come unto me, ex- 
cept it were given unto him of my Father" — John 
vi : 65. " All that the Father giveth me shall come 
to me ; and him that cometh to me I will in no wise 
cast out," verse 37. This so thoroughly sweeps away 
free agency in the matter, that those who may have 
been trusting in flesh for light will not go with me 
into the examination of this precious gift of the 
Father. You ask me what you shall do. May I not 
ask what can you do? It is the Father who draws. 
Can you draw yourself? The plan is Deity's, and 
you are # in His hands. He can do nothing to your 
hurt, simpl} for the pleasure of hurting you. He 
knows what soil will bring forth the seed deeply 
rooted, and what soil is too shallow to produce a 
new man. Brain is necessary, and if brain is want- 
ing, then the chance for developing thought is less- 
ened. The idiot could not be drawn to Jesus by the 
Father unless brain should first be added, because 
an idiot can not hear Deity when he speaks. The 
avenue of address is closed. 

The cry may be raised that this is " Calvinism,^ 
and the doctrine held by the " Primitive Baptists." 
Would you refuse to drink water lest you should b& 
like the sinner ? Or would you choose to sleep on 
the floor because John Calvin slept on an easy bed? 
No, this is not Calvinism, but it is Deity's truth ; 
known only to those who have His mind. Calvin- 
ism understands not the purposes of "The Eternal 
God," (Deut. xxxiii: 27), and therefore can not 
" rightly divide the word of truth," ( 2 Tim. ii : 15)* 



COLLECTANEA. 35 

That theory requires that Deity should set aside His 
word, and draw those who have not the means of 
hearing him speak by spirit alone. 

But what if Deity raised up Luther, Calvin, Wes- 
ley, Knox, and a host of others to bring out his 
alphabet of purposes ? And what if he reserved for 
John Thomas, as his agent, to put that alphabet to- 
gether so that his purposes could be read and under- 
stood by those having the capacities to learn of 
Deity? Would you refuse to say Heaven just be- 
cause John Knox understood not what Heaven is? 
No, all that has been brought to light is mine to use 
as a servant of Deity's Christ. I am not ignorant 
of the fact that until John Thomas was raised up 
there was no one who could stand in the great dark- 
ness and proclaim light visible in the east. I know 
also that nothing held by the multitude of Churches 
is right, as held by them. But they use certain let- 
ters of the alphabet in their systems which can 
mean nothing where they stand, but the same letter 
left where Deity placed it, means just what he in- 
tended it should mean, and no more. It does not 
follow that all will be raised to life in the age to 
follow the times of the Gentiles, just because Deity 
raised them up during those times for certain grand 
purposes. Pharoah was raised up to show Deity's 
power, (Exo. ix: 16), but he is not a subject of 
a future raising. Israel's history contains many 
such exarrnples. Out of Christ there is no raising 
from the literally dead. 

In a future chapter, u What I must do to be saved,' 5 
will be worked up, it is believed, so thoroughly that 
objections will be raised by no one whom Deity 
draws to Jesus. Hence the question of free agency, 
as taught by Moses and all the prophets, may claim 



<db COLLECTANEA. 

the attention with profit in its past workings. I am 
convinced that this doctrine is not correctly under- 
stood, and cannot be until the last vestage of ser- 
pent teaching is rooted out. Numbers of false 
positions have arisen from an erroneous view of the 
power of man and his responsibility growing out of 
that supposed power. Some have even gone to the 
conclusion that one would be responsible to resur- 
rection and judgment at the return of Israel's King, 
if he refused to be born into the household of the 
Anointed, just as if one could refuse to be born, or 
as if his will would be consulted as to his begettal 
and birth ; as if he existed before he did exist, and 
so forth. If it is once clearly seen that the work is 
of God, and not of man, much that now troubles 
those who think that they are Deity's advisers, will 
Tanish, and a more healthy system will remain from 
^rhich to develop intelligent thought. Moses re- 
cords his interview with the one who shall be Israel's 
King at the Bush, from which a forcible lesson is to 
be drawn. He was keeping the flock of the priest 
of Midion, and the "God of his Father,' the God of 
Abraham, the God of Isaac, and the God of Jacob," 
called his attention by the " burning bush." On ap- 
proaching near the bush, " Moses ! Moses ! " called one 
irom the bush. "Here!" answered Moses. Where- 
upon he was made acquainted with certain interest- 
ing matters — to him matters of great importance, 
as it involved the welfare of his afflicted brethren 
in Egypt. U I have surely seen the affliction of my 
people which are in Egypt, * * * and I am come 
down to deliver them out of the hand of the Egyp- 
tians, and to bring them up o.ut of that land unto a 
good land, and a large, unto a land flowing with 
milk and honey." This is a plain declaration to Mo- 



COLLECTANEA. 37 

ses of what the "/" was about to do; and how 
fleshly it was in Moses to put in his inability to do 
it. Deity was not asking him to deliver them, but 
merely stated what He would do. " Who am I," said 
Moses, " that I should go unto Pharaoh, and that I 
should bring forth the children of Israel out of 
Egypt." K Certainly I will be with thee," answered 
Abraham's God; as much as to say, "It is I who am 
going to deliver them, and not you, Moses." But 
after hearing what was to be done in Egypt, and 
seeing the manifestation of that power Moses cried 
" O, my Lord, I am not eloquent, * * * I am slow 
of speech, and of a slow tongue." He yet seemed 
to think that he had to do the work — had to deliver 
Israel and destroy Pharaoh's hosts. "The Lord said 
unto him, who hath made man's mouth? or who 
maketh the dumb, or deaf, or the seeing, or the 
blind? Have not /, the Lord. Now, therefore, go, 
and I will be with thy mouth, and teach thee what 
thou shalt say." For this flesh in Moses, Deityr 
called Aaron, saying, " I will be with thy mouth, and; 
with his mouth, and will teach ye what ye shall, 
do " — Ex. iii and iv chs. I have been thus particular 
in this case that all may see who it was that pro- 
posed and carried out the mighty work. What 
mind well acquainted with his Father's purposes,, 
will question such power as this? Was Moses con- 
sulted as to the entire matter ? He was flesh and' 
blood, and needed to be taught that there was noth- 
ing in it to conceive and carry out such powerful 
works. Though he fell back upon his inability, yet 
he was taught in a very thorough manner that he 
was not his own free agent in the matter submitted 
to him. When he put up the plea that he was not 
eloquent, he was informed that another made his 



38 COLLECTANEA. 

mouth and could use it if he chose to do so. No 
plea would answer ; for him had his Father's God 
called through whom to manifest his power to save 
Israel out of Pharaoh's hand. This lesson he learned 
well, for when Israel saw no way of escape, Moses 
said unto the people : " Fear ye not, stand still and 
see the salvation of the Lord, which he will show to 
you to-day; for the Egyptians whom you have seen 
to-day, you shall see them again no more forever. 
The Lord shall fight for you, and you shall hold your 
peace." Ev. xiv : 13, 14. 

The salvation was the Lord's affair, and it was their 
business to "stand still" and see him work. "Hold 
your peace," said Moses, "for it is not you but the 
Lord who will fight." What think ye of these free 
agents ? Can you See their agency in the entire 
matter ? I think not. Everything that they thought 
of in their ignorant, fleshy minds, Deity rejected. 
Their salvation was wrought for them. It was not 
of their works surely. As the redeemed of the Lord 
he gave them power to render songs of praise for 
what they had seen him perform for them before 
their enemies. "I will sing unto the Lord, for he 
hath triumphed gloriously ; the horse and his rider 
hath he thrown into the sea. The Lord is my 
strength and song, and he is become my salvation ; 
he is my God, and I will prepare him a habitation ; 
my father's God, and I will exalt him. The Lord is 
a man of war; the Lord is his name." Exo. xv: 1, 2, 
3. Truly the Lord did it, and they were then willing 
to confess it, if afterwards they forgot Him and al- 
lowed the serpent to enslave them. Pharaoh was a 
free agent he imagined, and with great pomp mar- 
shalled his hosts to go out to battle with Israel. He 
saw not God in the mighty works which "He who 



COLLECTANEA. 3d 

shall be " wrought through Moses. " I will harden 
his heart, that he shall not let the people go." " In 
very deed for this cause have I raised thee up, for 
to show in thee my power ; and that my name may 
be declared throughout all the earth." Exo. ix: 18. 
God did it by his power. 

If the reader will follow Israel through the wil- 
derness, across the Jordan into their father's land, 
he will not wonder that such mighty deeds were 
done in Israel, for he will see by whom those deeds 
were performed, and he will discover what it was 
that caused Israel to sin — their foolish imaginations, 
the workings of flesh and blood, the carnel mind 
which was enmity against God. Rom. viii : 7. But 
a case or two from the later record of Deity's deal- 
ings shall sufiice for this chapter. 

Peter knew not that he was to go to the Gentiles 
until the Lord had shown him ; he then said, in 
making his report to the Apostles, that " the spirit 
bid me go," and after seeing what Deity had done, 
he said, " What was I that I could withstand God." 
Acts x and xi chapters. It was all of Deity, and 
Peter, and the rest were only his agents — not free, 
however, to do or not to do when he ordered for- 
ward the work. The angel of the Lord directed 
Philip so as to bring him in contact with the Ethi- 
opian, who was in a condition to be taught, and 
after Philip had instructed the man as commanded 
to do by him who sent him; the spirit directed 
Philip elsewhere. Acts viii: 26-40. Both Philip 
and the Ethiopian were in the hands of Deity, and 
the work was his, not theirs. In the Jailor's case, 
Deity shook the "foundations of the prison," and 
what followed was his work and not Paul's. Acts, 
:xvi chapter. 1 therefore conclude with Paul, that 



40 COLLECTANEA. 

it is all "by grace through faith, and that not of 
ourselves, for it is the gift of God.' : " Not of works* 
lest any man should boast." Eph. ii: 8, 9. For it is 
Deity * who both saved us, and called us with an 
holy calling, not according to our works, but ac- 
cording to his own purpose and grace, which was 
given us in Christ Jesus before the world began." 
2 Tim. i: 9. "Jesus is God with us, and he shall 
save his people from their sins." Matt, i: 21-23- 
" Of a truth he will save his people, and no one can 
pluck them out of his hand, nor out of his father^ 
hand." John x : 28, 29. 

The man of faith has no reason for evading any- 
thing, and although the serpent has raised a preju- 
dice concerning "election," "predestination," "fore- 
knowledge," " foreordination " and other doctrines 
importing the eternal purposes of Deity, yet he 
who has the mind of Christ rejoices to know that 
he is in the hands of one who can not be turned 
from his previously and unalterably fixed plans and 
purposes. 

Paul says, " All things work together for good to 
them that love God, to them who are the called ac- 
cording to his purpose," and of these called ones he 
affirms that Deity "did foreknow" and "predesti- 
nate to be conformed to the image of his Son." He 
then states it thus: "Whom he did predestinate,, 
them he also called; and whom he called, them he 
also justified ; and whom he justified, them he also* 
glorified " — Rom. viii : 30. Now change and apply 
this to the Jews or to the Apostles, to Jesus or to 
the Prophets, and yet the doctrine remains un- 
changed. Deity certainly works by well fixed plans r 
and why should man object ? Would you have Deity 
wait on you to see if in the end you will do for a 



COLLECTANEA. 41 

stone in the building? No, he knows all his people 
and just what they are to do, but his people are in 
flesh yet, and hence they do not know just what the 
end is until they stand before him for account giv- 
ing at the return of Jesus. Deity knows, but man 
does not. He walks by faith, not by sight. He be- 
lieves, if he be one of the elect, that Deity knows 
all things, and that none can be saved unless Deity 
does it. He knows that not one can be lost whom 
Deity wills to save, nor one saved whom he raised 
up for another end. He knows that Deity owns all, 
and can dispose of all as seemeth good to him. Not 
that Deity wills sin, but that he raises up a Pharaoh 
to magnify his great name in all the earth, and a 
Judas to betray Jesus, and a Pilate to crucify the 
Son of God. The yielding of those men to the 
emotions of the flesh might be sin, but the eternal 
purpose in raising them up could not be changed 
in their actions. They did just what they were 
predestined to do, and Deity did them no harm in 
magnifying his great name by using them, for they 
can never by any possibility see what those whom 
Deity foreordained for another purpose enjoy above 
what they once enjoyed. They, and all like them,, 
are extinct. It would be injustice to raise them up 
to "kill the Prince of Peace," and for that service 
situate them in the heathen hell where they could 
see and know what others got for serving Deity's 
purpose ; but to extinguish them is no injustice, for 
they had their reward while they lived — Eccl. ix: 
5 ; Matt, vi : 2. The sin or wickedness charged in 
any case against any party, turns upon the motive 
for doing the act upon the part of the party acting. 
The high sheriff who is ordained to hang the crimi- 
nal, violates no law of his State in adjusting the rope. 



42 COLLECTANEA. 

around the neck of the victim ; but he may sin 
against the laws of his State by abusing the crimi- 
nal to gratify the emotions of his flesh or that of 
others. He was ordained to do it, but he was not at 
liberty to gratify his feelings and go unpunished. 
So with Pharaoh, Judas, and all others of their class. 
They were raised up to do what they did, but they 
were not free agents to inflict injury on those in 
their hands, and yet they go unpunished for their 
actions. Those raised up to be " Kings and Priests," 
may sin; but since they do it not to gratify the flesh, 
but because the flesh overcomes them, can be par- 
doned, because they intended good. 

Did not Deity determine to make Adam before 
he ordered the Elohim to form him? Was it acci- 
dental? Did it happen; and since it had occurred, 
Deity accepted it? 

Was the flood accidental ? Did he not foreordain 
it f 4 ? Did he not elect Noah and his family ? Was 
he unjust to the others ? How was it in the birth of 
Isaac? Was that an accident? Abraham and his 
wife did not will his birth. They had no power to 
produce him. Was there no election in the matter? 
In the matter of Jacob and Esau, were there not 
foreordination and election? "For the children 
being not yet born, neither having done any good 
or evil, that the purpose of God, according to elec- 
tion might stand, not of works, but of him that 
calleth: It was said unto her, (Rebecca), the elder 
shall serve the younger "—Rom. ix : 11, 12. Esau 
was as much in the purpose of Deity as was Jacob, 
but not for the same purpose, and what he did in 
despising his birth right, from the emotions of the 
flesh, was ordained before he was born, and although 
one might find fault with Rebecca, yet Jacob was 



COLLECTANEA. 43 

tforeordained and called to rulership. " So, then, it is 
not of him that willeth, nor of him that runneth, 
but of God that sheweth mercy." "Thou wilt say- 
then unto me, why doth he yet find fault? for who 
has resisted his will ? " Thus they approached Paul, 
and so do such yet reason. " man, who art thou 
that repliest against God? Shall the thing formed 
say to him that formed it, why hast thou made me 
thus?" Apply Paul's reasoning to whom you will, 
and yet it is Deity who "calls," "elects," "foreor- 
dains" and "foreknows," and it is all for the benefit 
of " us whom he hath called, not of the Jews only, 
but also of the Gentiles." You cannot change the 
purposes of Deity, however much you may oppose 
them. 

To suppose that the multitude of nations and the 
several systems of governments, with their multi- 
farious forms of modern and ancient idolatrous re- 
ligion, sprang up wholly unexpected to Deity, is to 
put a very low estimate upon the knowledge and 
foresight of the Maker of all things. He foreordained 
a kingdom for himself, and he elected Israel to that 
distinguished position. Israel did not elect herself, 
as may be seen by studying her history. Jer. xxiv: 
7.; xxxi: 33, 31; xxxii: 37 to end; Rom. xi: 25, 26. 

Nor is it accidental that there should be a Russia, 
a Turkey, a Prussia, an Austria, an Italy, an England, 
a France, or any other government. Deity informs 
his servants in reference to those nations, and the 
ends for which they were called into order. Ezk. 
xxxviii eh.; Dan. xi ch. Daniel and Ezekiel should 
be read in connection with the book called Revela- 
tions for information in these matters. 

Deity does all things according to his own will 
.and pleasure, without consultation with any. He 



44 COLLECTANEA. 

even granted the beast a religion which would re- 
strain, in some degree, the vile passions of the flesh r 
and at the same time serve to punish his people for 
their sins. But Deity has ordained the end of all 
nations and religions, save only the nation of Abra- 
ham and his religion. Though he ordained several 
forms of political and religious governments — Rom. 
xiii: 1 — yet he rejects them when they have served 
his purpose in bringing about his purpose with 
Abraham and his seed. Is. x: 5,12. The rewards 
and punishments belonging to all political and re- 
ligious systems end with those systems, but those 
having Abraham's faith are elected to eternal life, 
and no others, according to his word. Just as well 
find fault with Deity for forming so many varieties 
in the animal and vegetable kingdoms, as to object 
to his plans in his arrangements for man. He knew 
from the beginning what the end was, and nothing 
can change him. 

In reading the history of Israel in connection with 
the nations that were raised up to punish her for her 
sins, I am constrained to acknowledge the fore- 
knowledge, predestination and election of the Ail 
of the holy ones. It is folly and ignorance that 
causes man to assume to dictate to Deity. He knew 
from the beginning just what he designed, and he 
knew that all the power was in him to carry out, 
in every particular, his plans. In no case could his 
purposes be left to him whom he created in his 
image. He put many seeds into the earth for cer- 
tain ends, and he formed many animals for fixed 
purposes, while he ordered and set the bounds of 
man — Acts xvii : 26 — so that it was not in the power 
of that which was created to select the purpose for 
which it came into being. He created man so as to- 



COLLECTANEA. 45 

form in him a will to carry out the purposes for which 
he was caused to live on the footstool of his Maker; 
but he was not, nor is not, born with a will. That is 
formed day by day. But one word regarding nations . 

Daniel and Ezekiel, with John in Patmos, were 
shown the workings of the Gentile nations and their 
Taunting religion, while other prophets were shown 
Israel in dispersion and in restoration more par- 
ticularly. Now, were these things accidental ? I 
most certainly believe that Deity ordained just the 
order of things which have come to light in any 
age — Rev. i: 19; iv: 1; Dan. ii: 28 — and he knew 
that man, in carrying out Deity's purpose, would 
"" vaunt himself against his Maker," although he did 
not ordain that they should sin in perfecting his 
plans, for sin results from flesh thinking; yet he 
ine w just what flesh could and would do. He there- 
fore left nothing for the flesh to think or to do, but 
ordered all things himself. 

He ordained him a kingdom, and he elected Israel 
to that exalted position, and he foreordained kings 
for his kingdom, and elected Israel of the faith of 
Abraham to that glorious and honored station. Not 
one accident in the entire plan, nor one too many, 
nor one too few. A complete and perfect number. 



46 COLLECTANEA. 



CHAPTER IV. 



By these three hundred Men. — Free Will Continued. — Mans 
not his own. — Salvation. — Responsibility for Actions. — 
The Enmity between the two Adams. — Is Man free from. 
Deity ? 

"The Lord said unto Gideon: 'The people that 
are with thee, are too many for me to give the Midi- 
onites into their hands, lest Israel vaunt themselves 
against me. Saying : Mine own hand had saved! 
me.' " Judges vii : 2. This was the manner in which 
Deity approached Gideon, who was in command of 
thirty-two thousand men, ready to do battle against 
Israel's enemies ; but since the strength and power 
resided in Abraham's God, it was not necessary to 
fight with such large armies. Israel was flesh, and 
would claim the honor in victory. "By the three 
hundred men will I save you," said Deity. He was- 
to do the saving of Israel, and the delivering of 
enemies into their hands. I have introduced this to 
illustrate and bring to light what I wish to say con- 
cerning what is called man's salvation from sin and 
death. In a previous chapter it has been shown 
that man is not his own, and it is desired now to 
bring out the truth in relation to man's ability to- 
act, and his responsibility for his actions. If he has 
no will of his own to which he must yield assent,, 
and if he has not the power residing in him to* 
which he may apply for help, then it certainly will 



COLLECTANEA. 47 

be interesting to ascertain from whom will and 
power must be drawn in time of urgent necessity. 
If the reader should hold that the will and power 
are in man, then he will find no difficulty in restor- 
ing himself to life when death shall draw him into 
the grave. If, however, he can not work out this 
matter, he may be willing to give the honor to* 
whom it is due. It occurs to me, that if man can 
save himself from sin and death, that he might truly 
u vaunt himself against" Deity, saying: "My hands 
have saved me." And if he can not save himself,, 
then he must confess his weakness, and " stand still 
and see the salvation of God." 

Inherently there is no power in man. He enters 
life without will or power on his part, other than 
what belongs to all living animals. He is neither 
saint nor sinner, save only he is born under death's 
dominion. Sin came, and death by sin, so that he 
is born to die — to return to dust, from which no de- 
liverance is promised*, unless he become one of the 
family of the New Man. 

Deity alone can bring about this important mat- 
ter according to his own will. He can set motives 
before the seeing eye and hearing ear, by which a 
will may be formed in man to act as he is acted 
upon — a will to do Deity's will, so as to be saved by 
the power of him who gives life to all. The Eden 
Adam and his family have no power to re-enter 
Eden. He was put into the garden, and he was put 
out, and the approach to its gates was well guarded *, 
neither has the guard been removed. Gen. iii: 24. 
He is out and he can not enter again. It is, how- 
ever, in Deity's power to beget the elect again to 
life, or rather to plant in their brain the word of 
truth from which a new man grows up, on account 



48 COLLECTANEA. 

of which Deity restores the dead man to life, that 
Christ, who is found in him, may live, having the 
dead body stripped from the New Man. Rom. vii : 
24; 2 Ooi. iv : 16 ; Gal. iv : 19. That is to say, hav- 
ing 4t mortality swallowed up of life." 2 Cor. v: 4. 
Isot that an immortal soul dwells in the mortal 
body, but the new man dwells there by faith, who 
is not always to be hemmed in by flesh and blood. 
But of this more in a future chapter. 

What I want to submit now is the power, ability, 
will, or self agency of old Adam, to raise himself 
from his fallen condition by the use of his inherent 
strength, if such strength he has. To show his 
nothingness, Deity has always worked for him when 
he stood related to him as creature to Creator. It 
is of little use to apply ourselves to the question of 
salvation until we are fully satisfied that we must 
let another show us ; or, in plainer language, until 
Deity does show us what he is doing, and offers to 
fight our battles, we holding our fleshly strength 
and tongues still, while he goes forth to capture and 
Jhold our enemy. David says : "Put not your trust 
in princes, nor in the son of man, in whom there is 
no help." Ps. cxlvi : 3. Since then it is vain to 
look to man for help, we must turn to him who can 
give help. Ps. lx : 11. 

One has said, " my help cometh from the Lord, 
which made heaven and earth"— Ps. cxxi: 2. "O 
Lord God of our fathers, art thou not God in heaven? 
and rulest not thou over all kingdoms of the heath- 
en? and in thine hand is there not power and might, 
no that none is able to withstand thee ? " cried one 
of the Kings of Israel— 2 ch. Chro. xx: 6. "The 
Lord said to him, the battle is not your's, but God's. 



COLLECTANEA. 49 

Ye stand still, and see the salvation of the Lord 
with you." 

So in those days parties who knew Deity — who 
had his mind, called to him for help. It was not in 
man to give aid. Here let it be noted that the help, 
the strength, the might, the will, the power, the 
work, the salvation, the honor, the glory, belong 
unto the one only "True and Living God" — the God 
of Abraham, and to no other, for besides him there 
is no God — Is. xlv : 21 — nor strength. He had a pur- 
pose in the creation of man, and that purpose he is 
able to carry out and calls not to any for help. He 
knew what he evolved out of himself such vast and 
varied multitudes of bodies for, and he will not turn 
from his purposes neither to the right nor the left 
hand. 

Until man is, therefore, made acquainted with 
those fixed purposes he can have no just views con- 
cerning Deity. Without an introduction to the 
"Strength of Mighty Ones," he will comprehend 
nothing of which the Eternal I is the author. 

And while he believes that he can work out the 
matter and discover the mysteries of the Maker of 
all things by some supposed indwelling power of his 
own, he is beyond the reach of instruction. "Have 
I not done this ? " he is want to proclaim to his fel- 
lows. He will be found organizing societies and 
bodies through which to put forward his plans and 
purposes for the conversion of others to what he 
has done. He will even go so far as to give the 
name of Deity to his "witty inventions" so that 
his efforts may seem to be of Deity, while he is ever 
pushing himself forward as the reformer of the age 
and the benefactor of his race. Without him and 
his institutions there is no hope. The heathen 
5 



50 COLLECTANEA. 

would be eternally lost if he were not to send them 
"vaunting" missionaries to proclaim his fleshly 
thinking which he calls " Christianity," the " Gospel 
of Christ," and stirs up his brethren to give of their 
means to assist in saving those heathens in foreign 
lands ( he sees not the heathen in his own land ) 
from a fancied hell, and to prepare them for an 
imaginary heaven. He is religious, pious, devo- 
tional. He builds churches and sells his " Christi- 
anity" to the highest bidder. He baptizes men, 
women, idiots and infants into his "Christianity." 
He sends the rich to heaven and the poor to hell, 
prays murderer's sins away, and is grand Chaplain 
for the tyrant and teacher of the "rights of silly 
women." Yea, he is the impersonation of the Ser- 
pent in Eden. " Thou shalt not surely die," cries he. 
He is a cloud without water, a raging wave of the 
black sea of nations, a wandering star for whom the 
blackness of darkness is reserved forever. — Jude. 
He is without God, knows him not, nor Jesus whom 
he has sent as his Wisdom and Power. He exalts 
himself to the high places of the earth, and thunders 
his foolish thoughts from Senate chambers to bloated 
sychophants. Of him one of old said, "He is like 
the beasts that perish." He reads from the Bible, 
and neither understands what he reads nor him who 
gave the Bible. This man can not be taught. He 
can not conceive of Deity. He is already in labor 
to be delivered of startling ideas — a mind — begotten 
of the Serpent. There is no place in his dark brain 
to deposit the seed of Deity. No, no ! Indeed, Jesus 
came not to save such, but to call to himself another 
class with whom this self-opinionated, serpent-be- 
gotten Christian, falsely so-called, will not associate. 
But Deity even uses the serpent to carry out his 



COLLECTANEA. 51 

purpose ; for while this man of whom I am talking, 
thinks nothing as Deity thinks, yet Deity compels 
him to do a work for the people called of God and 
chosen. Yes, he draws one class by motive, and 
drives another to accomplish his ends through their 
ignorance of his will. While they intend it for one 
thing, Deity uses it for quite another end. They 
know him not, neither does the ox ; yet both are in 
his hand to be turned to his use in his own way, and 
as the one dieth so dieth the other. Israel sinned, 
and -their Maker scattered them among the Gentiles 
until the times of the Gentiles should run out ; and 
these Gentiles and their religion are Deity's rod of 
correction for Israel, though they intend it not so. 
They think that they are saving sinners ; but not 
they for this work. Salvation is of the Jews, and 
belongeth to God. 

The two Adams are at enmity— Gen. iii: 15. 
There is no reconciliation between them. He of 
Eden thinks as the flesh moves him, while He of 
the heaven thinks as the Father acts on his brain. 
The one is of the earth and ascends no higher, 
while the other is of the heaven and ascends to the 
divine nature. The one is death, and the other is 
life. The one dies, the other sleeps. The one 
rises not, and the other sleeps in the resurrection. 
He of Eden is & pious and hell- fearing religionist; 
the other is free from fear, and is Deity's nobleman. 
The one makes converts, and the other stands still 
while Deity makes a new creature in Christ Jesus. 

From this it should be seen that there is no free 
will or free agency in the entire matter. Deity ar- 
ranged the globe so as to cause it to produce a va- 
riety of living substances, and the laws governing 
in each case, either of vegetable or animal, can not 



52 COLLECTANEA. 

be set aside in the production of either as the thing 
may will — indeed it has no will in the matter. 
David had no more will in being the son of Jesse 
than Judas had in being the son of his father. Peter 
had no more will in being an apostle than I have in 
not being one. Neither of us was consulted in the 
matter. Can I make myself a free agent of another 
man ? Then why do you claim that I can make my- 
self a free agent of Deity? Did Deity form me, and 
yet make me free of him ? Did he create a thing, 
and then could not keep it under his power? As 
long as one thinks that he can do just as he wills to 
do, there is no place for the word of another in his 
brain. I have known cases in which parties have 
failed in business all their lives, because they 
acted on their own judgment, which was not equal 
to the business under management, and a self-love 
would prevent the reception of an idea from another, 
which would have made the business a success. 
Thus, in Divine things, while we manage, all is loss, 
all is a failure. 



COLLECTANEA. 53 



CHAPTER V. 



An Important Truth. — The Power of God for Salvation. — 
How He Produces Will.— The Gospel Defined.— It Moved 
Abraham. — Abraham and Paul Understood the Matter 
Alike. — The I took on Abraham's Seed. — Abraham's 
Faith God's Gift to him. — ISTo other Name. — In Christ. — 
Out of Christ. — The Great Nation. — Its Eise and Fall. — 
Its Future Glory under Jesus and His Brethren. 

In his letter to the Romans, Paul announces an 
important truth, and one to which attention is 
called. "I am not ashamed of the Gospel of 
Christ," said he, " for it is the power of God unto 
salvation to every one that believeth ; to the Jew 
first, and also to the Greek." Rom. i : 16. 

Here we have the power announced without in- 
forming us what that power is. He calls it the Gos- 
pel, but does not define the Gospel further than to 
affirm that it is God's power for salvation. Now, 
this gets at the very bottom of "the how" God 
draws man to himself. It has been already proven 
that he does the drawing, and now it is to be seen 
how he does it. It has also been stated that he 
alone has the power to save, and now it will be 
seen how he manifests that power. It was brought 
out in a previous chapter that Deity makes a will, 
and he will now declare the motives which act to 
produce it. It has also been proven that Deity does 
the work, and that man is his agent; now it is to be 



54 COLLECTANEA. 

brought to light in what way he does the work, and 
makes man his agent. But the affirmation of Paul 
is : " The Gospel is the power of God unto salvation 
to every one that believeth." This fixes unalter- 
ably what has been preached from the foundation 
of the world, for what was his power for salvation 
(for the same kind of salvation) to Abel was his 
power to Abraham, and hence to Paul. For all be- 
lieved the same thing, and therefore all must have 
heard the same testimony. "These all died in faith, 
not having received the promises, but having seen 
them afar off, and were persuaded of them, and em- 
braced them, and confessed that they were strang- 
ers and pilgrims on the earth." Heb. xi : 13 ; joined 
to Paul's statement regarding the reception of faith, 
shows that all heard the same things. "So then 
faith cometh by hearing, and hearing by the word 
of God." Rom. x : 17. The word of God is to-day 
just what it was at any past time, and what it ever 
will be. He sent it forth to accomplish his pur- 
poses, and it can not return to him void. What 
then is the Gospel ? To answer this, I shall hear the 
testimony of those who preached it, for if they did 
not understand it, there is no way open to me by 
which I can discover its meaning. "Jesus went 
about Galilee, teaching in their synagogues, and 
preaching the Gospel of the kingdom of God." Matt, 
iv : 23. He said : " I must preach the kingdom of 
God to other cities also, for therefore am I sent." 
Luke iv : 43. "Afterwards he went throughout eve- 
ry city and village, preaching and shewing the glad 
tidings of the kingdom of God ; and the twelve 
were with him." Luke viii : 1. 

Here is presented to the reader the " Word made 
flesh," preaching the word of the Kingdom of which 



COLLECTANEA. 55 

he is King. He certainly understood the matter, 
for there " was not anything that was made," but 
what was made by him. "In the beginning was the 
W.ord, and the Word was with God, and the Word 
was God. The same was in the beginning with God, 
and the Word was made flesh, and dwelt among us 
(and we beheld his Glory, the glory as if the only 
begotten of the Father) full of grace and truth." 
John i : 1, 2, 3, 14. He therefore uttered the truth, 
for he knew what it was, and was full of it. It, 
therefore, flowed out of his mouth at every utter- 
ance. Well, he preached " the Gospel of the king- 
dom of God," and Paul calls it the power of God 
unto salvation. Yet the precise meaning of the 
Gospel is not brought out. It is declared to be the 
glad tidings of God's kingdom, but does not state 
just what that kingdom is. This had already been 
proclaimed, and it was then and now only neces- 
sary to announce the glad tidings concerning it. 
The twelve and the seventy taught precisely what 
he did. Luke ix : 1, 6 ; Luke x : 8, 9. Since it is 
Deity's power, for salvation it is of vital importance 
to understand as much about it as he has revealed. 
If we can get back to a simple definition of the 
Gospel, where some one is said to have been saved 
by it, the seeming troubles in the way will vanish, 
To do this, I choose to begin with Abraham. Paul, 
in writing of Abraham, says : "And the scriptures, 
foreseeing that God would justify the heathen 
through faith, preached before the Gospel unto 
Abraham, saying : ' In thee shall all nations be 
blessed.' " Gal. iii : 8. So Abraham was moved by 
the " power of God," just as any other party is to 
be moved. One of the first things contained in this 
Gospel is U I will shew thee." Abraham was called 



56 COLLECTANEA. 

by Deity, and separated from his kindred, and di- 
rected into a land which his " Strength " wished to. 
show him. Please notice in the very first item, that 
Deity only proposes to show Abraham what he was 
doing, according to his own will and purpose. 
Abraham was not consulted, but commanded. Item 
first then is land which Deity was to show to him* 
"I will make of thee a great nation." Again, 1 will 
do it stands first ; nothing for Abraham to do, only 
to behold what Deity would do. Item second is a 
great nation in the land. "I will bless thee." Here 
we are met again with what the " I will do." Item 
third is to be blessed in the possession of the land and 
great nation. " I will make thy name great." Still 
we have what the "I will do" standing first. Item 
fourth is to make a great name in the land. " Thou 
shalt be a blessing." This is what was to be the 
result of what goes before ; hence item fifth is 
Abraham a blessing to the nations, or as Paul has 
it, "In thee shall all nations be blessed." 

" I will bless them that bless thee," is item sixth. 
This shows that Deity would protect . those who 
would look favorably upon Abraham. " I will curse 
him that curseth thee," is item seventh. This was 
assurance to Abraham that Deity would fight his 
battles for him. "In thee shall all families of the 
earth be blessed," is item eighth, and secures to 
Abraham the mastery of the inhabitants of the 
Globe— Gen. xii : 1, 2, 3. That is, Deity shows to 
Abraham that he, Deity, will do all these things,, 
and that Abraham shall be his agent through whom 
he will command all things. Here then is a simple 
definition of the Gospel which Paul calls the Power 
of God." Did it move Abraham? "So Abraham 
departed, as the Lord had spoken unto him, * * *■ 



COLLECTANEA. 57 

and went forth to go into the land of Canaan; and 
into the land of Canaan he went"— Gen. xii: 4, 5. 
(Others were with him, but I only speak now of 
Abraham for he is the one to whom Paul refers ). 
Yes, it moved him. Please tell me if Abraham had 
any will or agency in the matter? No, be was 
moved into the land that Deity designed for him by 
the power of God, which Paul calls the Gospel, and 
further states that it was preached to Abraham. 

Now when Abraham had entered the land, and 
after he had been commanded to look at it, he was 
told that he and his seed should have it forever. 
This was not another item of the Gospel, but the 
same one contained in the blessing pronounced 
upon Abraham, for his seed was then in him, brought 
more permanently to view— Gen. xiii : 14, 15. Now 
I affirm that the Lord alone did all this for his own 
Name. "I am the Lord that brought thee out of 
Ur of the Chaldees, to give thee this land to inherit 
it" — Gen. xx: 1 to 8. The Lord brought him by his 
power to the place of which he had spoken. Whose 
will ruled? 

When Abraham was nearly a hundred years old, 
and before he had any child by Sarah, Deity noti- 
fied him that he should be a father of many nations. 
Said he, "I have made thee such," calling those 
things which be not, as though they were — Gen. 
xvii : 5, 6; Rom. iv: 17. This was not a new item,, 
but the beginning of the "Great Nation" which 
had already been promised of Deity, and to make a 
great nation it was necessary that a multitude of 
peoples and nations should be united together in 
one. This Deity assured him he would do as stated 
in Gen. xii ch. He was also to be the father of a 
multitude of Kings who were to stand as Deity's 



-58 COLLECTANEA. 

agents over the great nation of nations— Gen. xvii : 
6. He did not stagger when he saw these things, 
but was fully pursuaded that Deity was able to per- 
form them — Rom. iv: 20, 31. When he offered Isaac 
he counted that Deity would raise him from the 
dead and perform unto him all that he had prom- 
ised—Gen. xx : 16, 17, 18; Heb. xi: 19. All this did 
not change the Gospel, but was only developing 
what was necessary to reach the things promised 
him. 

Abraham evidently saw in Isaac Christ clothed 
with his flesh, for Paul informs us that the promise 
was "to thy seed, which is Christ"— Gal. iii: 16. 
This was Paul's understanding of the matter and 
Abraham could not have understood it in a different 
way. It meant to Paul just what it did to Abra- 
ham. Thus we see how Abraham understood this 
divine arrangement. When Deity informed him 
that he would do all these things for him, saying, 
" I will give the a son also of her " — Sarah — he saw 
in that saying the clothing of the word with his 
flesh out of Sarah. That this is so may be seen from 
what Paul says of the matter in his letter to the 
Hebrews, ii ch. "For as much then as the children 
are partakers of flesh and blood, he ( the one who 
spoke to Abraham ) also himself likewise took part 
of the same : that through death he might destroy 
him that had the power of death, that is the devil ; 
and deliver them who through fear of death were 
all their lifetime subject to bondage. For verily he 
took not on him the nature of angels; but he took 
on him the seed of Abraham." So Paul understood 
it, and he could not have understood it thus unless 
this was its meaning to Abraham. He took on the 
seed of Abraham. Who? The one who brought 



COLLECTANEA. 59 

about the birth of Isaac. "I will give thee the 
land." " I will bless thee." " I will make thy name 
great." "I will give thee a seed." U I will make 
nations of thee." "I will bring Kings out of thee." 
"I will be their God." "I will take on your seed." 
"I am He, and besides me there is no God." 

"I am the Almighty God," 'and will accomplish 
what I will. But under the head, " God Manifesta- 
tion," in another chapter, more will be seen of this 
great question. Here, then, is the power by which 
the I will begets faith in one having seeing eyes 
and hearing ears. It is the gospel which has been 
preached in all ages, although more fully brought 
out to Abraham because he was made a represen- 
tative man for all who were of his faith for all time, 
before and after him, for the One who became his seed 
said he was before Abraham. When dominion was 
proclaimed to Adam in Eden, it was typical of the 
dominion of Jesus and the Church, not literal do- 
minion over the beasts of the field, but over the 
nations of the peoples to spring from them — Gen. i: 
26, 27, 28; Dan. ii: 38; Eph. v: 32. Adam and Eve 
were types then of what Paul is teaching to the 
Ephesians. 

Peter tells us that Noah was " a preacher of 
righteousness, 2 Peter, ii : 15, and Paul says, (Kom. 
i : 16, 17,) "Therein (in the Gospel) is the righteous- 
ness of God revealed," which brings out the fact that 
Noah preached " the- gospel, which is the power of 
God unto salvation." 

If one understands the Gospel, he is then under 
the power of God. He sees the literal offspring of 
Abraham organized into a powerful nation. He 
sees Jesus, in glory, reigning over them in righteous- 
ness ; he sees all the faithful ones in spirit manifesta- 



60 COLLCETANEA. 

tion, associated with Abraham's royal seed; he sees 
the Gentile nations bowing to his will; he sees the 
earth teeming with its millions of happy beings, 
loaded with the riches given them by Abraham's 
God; he sees all these things by faith. Is there 
power to make him " depart," as Abraham did, when 
he saw those things? Is he moved? Who did it? 
He walks by that faith which Abraham had, (Rom. 
iv: 12.) Deity is drawing him to himself by his 
power. His faith is not his own, it is God's gift to 
him, (Eph. ii: 8,) "it is not of works lest he should 
boast." No, he is God's workmanship, " created in 
Christ Jesus unto good works, which God hath be- 
fore ordained that we should walk in them," after 
we are created in him. Can you now understand 
Paul when he says that " the gospel is the power of 
God unto salvation?" Go back and hear Jesus in 
Galilee, the seventy, yea all who have spoken since 
the world began, and you will begin to comprehend 
this mighty power of God. This gospel, the serpent 
and his seed know not. Their gospel nulifies all 
that Deity has promised. Their salvation, heaven, 
honor, glory, riches, are not in Deity's gospel. They 
are not drawn by him, but by the flesh. 

When the gospel was proclaimed at Jerusalem by 
Peter, it was not changed, it was the power still. 
Certain ones moved forward and came under the 
Covering Name. Who did it? "The Lord added to 
the church daily such as should be saved." It was 
he that drew Abraham that drew those. They, as 
he, acted as they were acted upon by his power in 
the gospel. 

Now, no one will come unto Jesus, because he 
can not, except it were given him of the Father. 
John vi: 37, 45, 65. If they are not taught of God 



COLLECTANEA. 61 

they can not understand how to walk by faith. They 
can have no faith, for they can not know who he is, 
nor what his purposes are. If they believe not 
Moses they can not know or believe Jesus, for Jesus 
says, " Moses wrote of me," John v : 46, 47. One who 
has been taught of God, as Abraham was, is drawn 
by the Father unto Jesus. Such a person has no 
questions to ask about baptism by sprinkling, pour- 
ing, or immersion. He needs not to ask these ques- 
tions, for God has taught him that he must be born 
of water and of the spirit before he can enter into 
the kingdom of God" — John iii: 5— and that is the 
thing which he is walking after, and he has no 
choice in the matter. He has come to birth and 
"must be born again," He has no will in the mat- 
ter; it is of God and not of himself. He has started 
for mansions in his father's kingdom, and he has 
learned that no man cometh unto the Father, but 
by me" — Jesus— John xiv: 6. He has been drawn 
to Jesus by the Father and must enter Jesus anointed 
to reach the Father. He knows that there is no 
other name by which he can be saved— Acts iv: 13. 
He knows that as many as are baptized into Christ 
have put him on — Gal. iii: 27. He is therefore bu- 
ried with him by baptism into death, that like as 
Christ was raised up from the dead by the glory of 
the Father, even so he also should walk in newness 
of life — Rev. vi: 4. Thus he puts on the one Name 
and is therefore in Christ, where repentance and re- 
mission of sins are. Now until he has thus entered 
the Name he is out, and not responsible for anything. 
For he is a dead man ready to return to dust, from 
which there is no resurrection. He dies out of 
Christ and therefore dies out of the resurrection. 
For "I am the resurrection, and the life," says 



t>2 COLLECTANEA. 

Jesus— John xi: 24. No, he has no life out of Christ,, 
nor has he any resurrection out of Christ. Since he 
has no life out of Christ there is nothing to resur- 
rect him for. Kesurrection is to give to one what 
he is entitled to by faith, or deprive him of what he 
would be entitled to had he not been beguiled by 
the Serpent. Thus it is that resurrection is certain 
to all who are in Christ, and as certain not to resur- 
rect those out of him. There is no approach to the 
Father only in Jesus, nor can one forfeit his life be- 
fore he has it by faith. Now, the Serpent often 
throws dust to hinder one from approaching Deity. 
He may talk of sprinkling and pouring, and kindred 
foolishness, but the one taught of God can not thus 
be hindered. He knows that God begot him, that 
he brought him to birth, and that nothing but his 
power could have wrought so effectually in him. 
He finds himself a new born babe, and learns early 
that his only danger is the motions of his flesh, 
through which the Serpent works, and unless like 
Adam, in Eden, he is beguiled of his reward that he 
shall be made equal to the Elohim. 

Now, the great Nation promised to Abraham, oc- 
cupies the central position in the economy revealed 
by the God of Abraham, and serves as the theme 
for following preaching by those to whom Deity 
freely speaks concerning his purposes as made 
known to his friend Abraham. 

"I will make of thee a great nation," depends 
upon no condition whatever. Abraham was moved 
into the land to view what should afterward be the 
location of the great Nation, and no doubts were 
entertained by him regarding the power and will of 
Him who had given him an understanding of his 
" eternal purposes " to accomplish the thing where- 



COLLECTANEA. 63 

unto his word had been sent. Whether Abraham 
was shown what must transpire in the very order 
that we now see did transpire, in order to make the 
great Nation is not my business to inquire. Deity 
said to him that he would make a great Nation, and 
that he fully comprehended. He did understand 
that. If a nation of his fleshly seed should go into 
Egypt and remain four hundred and thirty years, 
should afterwards be planted in his land, should 
rebel, should be sent to Babylon, should remain 
seventy years, should be returned and planted in his 
land again, should be scattered again among the 
the Gentiles, should be a "hissing," should be driven 
to the wilderness again, should crucify His " Seed — 
the Christ," should live under a law, should prove a 
troublesome people to teach, if all these things 
should occur, yet God would make of him a great 
Nation in that very land. None of these things 
could stand in Deity's way. He would not turn from 
his oath made to Abraham. And indeed all these 
things were not hid from him, (Gen. xv ch.), nor 
were any of them accidental with Israel's Maker. 

When David was made acquainted with what 
Deity had promised Abraham, and was assured that 
he had been chosen as the one through whom Abra- 
ham's seed, the Christ, should pass, he said : "This is 
all my salvation, and all my desire." 2 Samuel xxiii : 
1-5. And David's daughter says : " He hath holpen 
his servant Israel, in remembrance of his mercy; 
as he spoke to our fathers, to Abraham, and to his 
seed forever. Luke i : 54, 55. " For mine eyes have 
seen thy salvation, which thou hast prepared before 
the face of all people ; a light to lighten the Gen- 
tiles, and the glory of thy people Israel ; " Luke ii :. 
30, 32 ; was the language of Simeon. So that the 



f>4 COLLECTANEA. 

"help" and " salvation" of Israel »was near at hand, 
as he had been promised to Abraham and David, 
whose work it was to make the great nation of 
Abraham, and establish the throne and kingdom of 
David ; 2 Samuel vii : 10-16 ; which was Abraham's 
great nation. When this seed began to preach, he 
proclaimed the same gospel of the kingdom that 
had been declared to Abraham and David, and or- 
dered all of his messengers, who were afterward to 
preach, to make known the same gospel wherever 
they might be sent, for it was the power of God unto 
salvation to every one who should believe it. By 
this time those who are being taught of God, will 
understand what the Gospel is ; but Luke informs 
us that certain ones, " when they believed the 
things concerning the kingdom of God, and the 
name of Jesus Christ," were baptized ; Acts 8, 12 ; 
bo that his name was declared also. This was not 
new, but had been declared of old, in connection 
with the kingdom of God, as promised of Deity. 
When Moses was instructing the kingdom of God 
under him, he proclaimed "the glorious and fearful 
name ' the Lord thy God ' unto them, or rather unto 
the kingdom, showing the relation of the name to 
the kingdom of God. Deity chose Jerusalem, the 
city of the Great King (Fs. xlviii: 1-3,) where his 
name should dwell forever (2 Chron. xii : 13), and 
that name was manifest in the Most Holy Place in 
the cloud. Lev. xvi : 2. But in the days of the 
Apostles that name had been manifest in flesh, and 
was at the time Philip was proclaiming it " the Lord 
the Spirit." It was not another name however. 

If then one understands the Gospel of the King- 
dom of God, and name of Jesus Christ, he is not far 
from the kingdom. Every recorded case, where 



COLLECTANEA. 65 

preaching was the order of the day, the Gospel was 
the subject matter. But the teaching of the Ser- 
pent has set aside the Gospel for a " lie," and his 
angels are eloquent in the proclamation of it, for by 
it they have their living. They know not the Gos- 
pel, and how can they preach it ? They, however, 
serve as reformers of the Serpent's seed, and assist 
in holding that seed under check by teaching the 
*"lie." The Serpent's seed fears "hell fire," and the 
u lie " contains that Gospel for the subduing of the 
poisonous dispositions of the Serpent's seed. But 
those whom God teaches, whom he draws, come to 
him by his power revealed in the Gospel. Like 
Abraham, they believe " into the Lord," that they 
may stand approved, and receive the blessing which 
is sure to all the seed of Abraham according to the 
promise of Him who can not lie. They walk by 
faith, and not by the works of the flesh, which can 
profit nothing, but brings death in the end, as the 
reward of the fleshly labor. No, Deity's children 
look for an abiding city, where the flesh shall not 
intrude its serpent emotions to disturb their joy 
and happiness in rendering honor, glory, and praises 
to Moses and the Lamb for their great deliverance. 
But it is of much importance that the Kingdom of 
God, its location, its elements, and its purposes, be 
scripturally comprehended. Ignorance on these 
matters will shut out all the light concerning the 
purposes of Deity, as revealed to Abraham, Isaac, 
and Jacob. 

After Moses had brought the twelve tribes of Is- 
rael out of Egypt, and they had camped near Sinai, 
they were informed by the Lord, or by one who was 
to be their King, that they were to be unto the Lord 
"A Kingdom of Priests, an holy nation" — Exodus 
6 



66 I COLLECTANEA. 

xix : 6. Here they were put under the constitution 
of their " Commonwealth," and the several enact- 
ments were submitted for their government. Forty- 
years they were held under Moses and Joshua in the 
wildnerness, receiving instruction so as to qualify 
them for citizenship in the land deeded to Abraham 
and his seed. They had been under bondage many 
years, and knew but little of freedom, or the duties 
of citizens to each other. They were to have an 
abundance of riches in the country to which they 
were journeying, and their father's God was to be 
their King. They knew not what to do with the 
great plenty with which he was to bless them. Nor 
did they understand the new form of government 
under which they were to be soon placed. They 
were going out of darkness into light, and their 
eyes were not prepared for it. Instruction and time 
must be given them, so that they could understand 
their new relation and know what course to follow, 
so as to reach the good things set before them. 
Deity knew all these things and made ample pro- 
vision for those whom he had chosen for his people 
and nation, that he might carry into effect what he 
had sworn unto Abraham. 

On entering the land, they were confronted with 
enemies on every side, but "He who shall be" had 
assured them that he would fight their battles for 
them. "When he had destroyed seven nations in 
the land of Canaan, he divided their land to them by 
lot" — Acts xiii : 19; Duet, vii ch. Thus he had set- 
tled them in the land of their fathers, and he now 
" gave unto them Judges, about the space of four 
hundred and fifty years, until Samuel the Prophet" — 
Judges ii: 16 to 23; Acts iii: 20. "The Lord was 
with the Judge," but still the Serpent beguiled 



COLLECTANEA. 67 

many, so that he was slow in driving out the nations 
before his people. During the Kingdom of God 
under Judges, he was educating and preparing the 
people all the while for further blessings. Notwith- 
standing this, "They desired a King: and God gave 
unto them Saul, the son of Gis, of the tribe of Ben- 
jamin, by the space of forty years" — Acts vii: 21; 
1 Sam. viii: 1-22. "Make us a King to judge us 
like all the nations," said Israel to Samuel. He was 
displeased, but God told him to " Hearken unto the 
voice of the people * * * for they have not re- 
jected thee, but they have rejected me, that I should 
not reign over them." Up to this time Abraham's 
multitude of nations, of whom "a great Nation" 
was to be made on his land to be reigned over by 
his God, had been under him as their King. But 
the flesh was full of sin, and its motions put them 
under its rule, hence give us a King, Samuel, they 
could say, so that we may be like other nations. 
But this could not end the purposes of Deity con- 
cerning them. They should not have a King, only 
such as he might give them. His plans were fixed, 
and they only hastened on to the work although 
they "intended it not" that way. He would make 
their wrath praise him. This was not accidental, 
for it had been told their fathers before— Deut. xvii r 
14-20. Their sin was in not intending it for obe- 
dience, but to satisfy their fleshly desires — the Ser- 
pent's teaching was in them. 

Will the reader, if he desire to know the truth on 
this question, remember that I am, through the Lord, 
making an effort to bring to light what the teaching 
of men have hid — " the Kingdom of God," " the 
Kingdom of his Son," "the Kingdom of Heaven,'* 
" the Commonwealth of Israel." 



68 COLLECTANEA. 

Now, "When he ( God) had removed him (Saul), 
he raised up unto them David to be their King: to 
whom also he gave testimony, and said, I have found 
David, the son of Jessee, a man after my own heart, 
which shall fulfill all my will" — Acts vii: 22; 1 Sam, 
1 to 14 ; 2 Sam. ii : 1 to 12 ; v : 1 to 5. Let it not be 
forgotten that the Deity did this thing. Here we 
have Abraham's nations formed into one great na- 
tion under David, in the land promised to him by 
his AIL. David reigned forty, years and Israel was 
blessed above measure, still the flesh moved them 
to follow its thinkings and their blessings were cut 
short — 2 Sam. xxii ch ; xxiv ch. After David, " Then 
Solomon sat on the throne of the Lord as King, in- 
stead of David, Ms father, and prospered, and all Is- 
rael obeyed him" — 1 Chron. xxix: 23. Here we 
have the same Kingdom over which David ruled, 
the " throne " of which was " the Lord's." All of 
Israel's Kings were in the throne of the Lord. If 
they were Israel's King's, they were none the less 
God's King's over his Kingdom, of which he had 
made mention to his "friend Abraham." Under 
Solomon he showered good things upon Israel — 2 
Chron. ix ch.; but since the flesh would push against 
him, he also notified Solomon of what should befall 
Israel on account of sins— 2 Chron. vii : 19-22. From 
Abraham up to the death of Solomon, there was no 
division of the Kingdom recognized, although it was 
often under Gentile dominion in part, or in whole. 
Indeed, until he brought them to Sinai, they were 
Abraham's nations without any visible Kingdom. 

Solomon reigned until the "Temple" was built, 
and accepted of the Strength of Israel as " an house 
of sacrifice," which he filled with his glory — 2 Chron. 
vi, vii chapters. After his death, his son, Rehoboam, 



COLLECTANEA. 69 

reigned over Israel until Jeroboam, the son of Ne- 
bat, who caused a division in Israel. From this time 
forward ten of the tribes, or ten of Jacob's nations 
composing Abraham's great Nation, are not counted 
in the Kingdom at Jerusalem. They were subtract- 
ed, leaving only two tribes as a remainder for the 
sons of David. "See to thine own house. David," 
said they. Kehoboam thought to bring back the 
ten tribes by war, but the Lord forbid him, saying, 
"this thing is done of me" — 2 Ohron. x ch.; xi: 1-4. 
Kehoboam had Judah and Benjamin while Jero- 
boam ruled the ten. 

This ten tribe kingdom of Israel, under Nebat's son, 
continued many years, but when the time arrived, 
in Deity's purpose, that Kingdom was carried away 
captive to remain in captivity until many days 
should pass over them, after which the ten tribes- 
shall return and be joined to Judah and Benjamin, 
but they shall never be organized into a separate 
Kingdom like they were under Jeroboam. They 
shall be like they were under David — Ezk. xxxvii ch. 
Now, under Hoshea, the King of the ten tribes, Shal- 
maneser, King of Assyria, came up against Samaria 
and besieged it, and carried away Israel captive — 2 
Kings xviii: 9, 10; xvii: 23. Thus "the sinful King- 
dom was destroyed from the face of the earth'' — 
Amos ix: 8. Thus ended the ten tribe Kingdom, 
but it did not end the old Kingdom under David's 
sons. By this we see how Deity put them out of 
his sight, ( 2 Kings xxiii : 27 ), although not forever 
cast away — Rom xi ch. 

From that day until their King, Abraham's seed 
shall assume personal control on earth, they are to 
remain hid in "the highways" of the Gentiles, and 
nothing can bring them out until his servants com- 



70 COLLECTANEA. 

pel them to assemble in the wilderness of the peo- 
ple— Ezk. xx : 33-48 ; Amos ix : 3, 14, 15 ; Luke xiv : 
23; Matt, xxii: 1-13. There is no question as to 
their return to the land, although they are now 
"hid." Deity will find them when it is his purpose 
to do so, and bring them into their land in his sight. 
The parables, to which I have referred, show this. 
But as the old Kingdom under David's sons must 
be followed to its overthrow, before referring to 
scriptures which teach the full reorganization of the 
Kingdom, I pass for the present to that work. 

After Kehoboam there was a number of kings 
over Judah, some of whom were well accepted for 
a time, but the majority were wicked. They con- 
tinued the kingdom of the tribes of Judah and Ben- 
jamin under trying circumstances for a long time, 
but when it pleased Him, by whom they ruled, to 
overturn it, the work was accomplished. 2 Chron., 
xxxvi chapter. They were to remain in Babylon 
seventy years ; J er. xxv : 1, 2, 12 ; after which they 
were to return into their own land to remain many 
days without a king. Hosia iii: 4, 5; Ezk. xxi: 26, 
27. These passages show more clearly how the 
matter is. Although Judah was restored after sev- 
enty years, yet the crown was not restored to one 
of David's sons. Nor could it be, until he should 
-come whose right it is. The kingdom, therefore, 
was under the dominion of foreign kings, and such 
of the Scribes and Chief Priests as they might trust 
with delegated authority. It was, however, God's 
kingdom in other men's hands, and remained in 
that humble condition until he had served his pur- 
pose with it in its subjected state, when he gave it 
into the hands of the Koman Beast, to be scattered 
and driven among the Gentile kingdoms, to remain 



COLLECTANEA. 71 

"hid" until the "times of the Gentiles should be 
fulfilled." Luke xxi: 24. About the year 70 or 71, 
A. D., this occurred. The Jewish kingdom had an 
end for a time, but it is only put away until it is the 
will of their maker to bring them and the ten tribes 
back into their land. Rom.xi: 25,26. Judah was 
therefore the kingdom of God, while Jesus was 
teaching at his first visit to the land deeded to him 
in his father Abraham. Gen. xii: 7; xiii: 15; Gal. 
iii : 14. It was in the hands of Chief Priests and 
Pharisees, and Jesus in Matt, xxi : 33-46, said to 
them: "Therefore I say unto you, the Kingdom of 
God shall be taken from you, and given to a nation 
bringing forth the fruits thereof." It has been 
taken from them, but up to this writing it has not 
been given to " a nation bringing forth the fruits of 
it." It is now trodden down, and must remain so 
until the heir to David's throne assumes the entire 
management and control over it. But those na- 
tions, among whom they are scattered, have no 
power to hold them. The power belongs to their 
Deity, and when he calls for them, no government 
can retain them. He will compel the nations to 
surrender his " outcasts." Ps. cxlvii : 2 ; Is. xi: 12 ; 
xvi: 3, 4. Certainly "he will assemble the outcasts 
of Israel, and gather together the dispersed of Judah 
from the four corners of the earth." He sent them 
away, and he will bring them home at the " time 
appointed " in his own will. They will be the king- 
dom, and the Gentile nations will be the dominions 
under Jesus. 

Israel, or the Kingdom of God, was expecting a 
king who could save them from their enemies; Gen. 
;xxii : 17 ; so that when their " Maker " told them 
that " a son should be given them," and that " the 



72 COLLECTANEA. 

government should be upon his shoulders upon the 
throne of David and upon his kingdom, to order it» 
and to establish it with justice from henceforth, 
even for ever," Is. ix: 6, 7, they were prepared to 
make the proper application. They knew that the 
captivity and return from Babylon was not the 
thing referred to by their Prophets, when they used 
such language as the following: "Thus saith the 
Lord God : Behold, I will take the children of Israel 
from among the heathen, whether they be gone, and 
will gather them on every side, and bring them into 
their own land ; and I will make them one nation in 
the land upon the mountains of Israel; and one king 
shall be to them all (the twelve tribes) ; and they 
shall be no more two nations (like they were under 
Kehoboam and Jeroboam) ; neither shall they be 
divided any more at all." Ezk. xxxvii : 16-28. " In 
those days, and at that time, will I cause the Branch 
(Jesus, who had not been born as yet,) of righteous, 
ness to grow up unto David ; and he shall execute 
judgment and righteousness in the land (of Israel). 
In those days shall Judah be saved, and Jerusalem 
shall dwell safely ; and this is the name wherewith 
she shall be called : ; The Lord our Righteousness ;' " 
Jer. xxxiii : 15-26 ; for " the Lord hath sworn in truth 
unto David : he will not turn from it : of the fruit of 
thy body will I set upon thy throne." Ps. cxxxii : 11. 
" Thou shalt call his name Jesus, * * and the Lord 
God shall give unto him the throne of his father 
David. And he shall reign over the house of Joab 
(the twelve tribes) forever ; and of his kingdom 
there shall be no end." Luke i : 31-33. 



COLLECTANEA. 73. 



OHAPTEE VL 



The Question of ^Responsibility. — Nechodemus. — The New 
Birth. — Begotten of God. — Man not Consulted. — He in 
Christ and Christ in Him. — All in the Father by Faith. — 
The Inner Man. — Belated to Christ. — Immersed into the 
Name. — Out of this Name there is no Besurrection. — The 
Serpent lied. — The Settlement of this Vital Question. — 
Like Beasts. — Under Law or not. — " I am the Besurrec- 
tion." — Has no hope. — An Englishman. — A New 
Creature. — Some of the Besurrected may die the Second 
Death. — Give in our Account. — Those " Without." — Lon- 
don Law. — Has Jesus any Doubts. — Has this Fellow Out- 
witted God. — Both Adams. — Death could not hold 
Jesus. — Died for all of the Us. — This Class is free from 
Death. — Having no God. — The Gentiles not Besurrect- 
ed. — Abraham to stand up. — Bebuilt.— Third day per- 
fection. — For whom Christ Died.---Do the "Us" Die. — 
The Sadducees put to Silence. 

The question of responsibility, the question of 
resurrection, the question of sin, and the question 
of begettal and birth, come up now for examination 
and disposition. Jesus told Nicodemus that " except 
a man be born again he can not see the Kingdom of 
God." This astonished him. But he was not to go 
away without hearing language that would still 
amaze and startle his inquiring mind beyond this. 
" Except a man be born of water, and of the Spirit, 
he can not enter into the Kingdom of God." That 
is, he can not enter into the possession of the King- 



74 COLLECTANEA. 

dom of God as one of the heirs and rulers of it. Nico- 
demus could not believe that he should have to pass 
through in his old age what he had passed through 
when an infant. No, this could not be it. But what 
was it? was the question unanswered to his mind. 

"That which is born of the flesh, is flesh ; and that 
which is born of the Spirit, is spirit." Yes, this he 
understood so far as flesh was concerned, but how 
could he be born again and then be spirit, he could 
not see. It was a marvel to him, and is to the flesh 
thinkers to this day. "The wind bloweth where it 
listeth and thou hearest the sound thereof, but canst 
not tell whence it cometh and whither it goeth : so 
is every one that is born of the Spirit." Here he 
could no longer hold still. Said he, " how can these 
things be?" The wind he thought he understood 
but how one born of the Spirit could be like it he ? 
knew not. " Are you a master in Israel and know 
not these things ? " Do you not know that spirit is 
as free as the wind, and that if a man was born of 
flesh he would be flesh ? Why then, can you not see 
that if one is born of Spirit he would be spirit ? Is 
not this logical, Necodemus? He could not see that 
when a man was born % of Spirit that he would be 
spirit, not flesh and blood ; for when he was born of 
flesh he was flesh, not spirit. He knew that in order 
to a birth of flesh, there must be first a begettal, 
but how was one to be begotten so as to be born of 
of the Spirit and be spirit when born. This he could 
not divine. Nor can the flesh yet answer the ques- 
tion — John iii ch. Now, if a flesh seed, deposited in 
flesh, would produce a flesh man, what would Spirit 
produce if deposited in the mind of man? That is, 
if a man should receive the word of God into his 
understanding the word would be sure, if it pro- 



COLLECTANEA. 75 

duced any thing, to produce its like, although for 
the time being that word might be clothed with 
flesh. Then if it could throw off the flesh it would 
certainly be spirit, and thus passing out of the flesh 
into the ocean of spirit it would still be spirit, and 
if in this process it should assume the likeness of 
that in which it had dwelt, or change flesh into 
spirit, then it would be a man born of spirit, and 
itself spirit and not flesh, though in flesh's likeness 
or image. The first thing, therefore, in order to pro- 
duce a spirit man, is to plant spirit seed in good soil, 
and give it spiritual food by which it may come to 
the birth of the spirit. The sower who sowed seed 
in Luke viii : 5-12, represented one who would sow 
the seed of God which Jesus in explanation, said, 
"The seed is the word of God," and the good ground 
is an "honest and good heart." James tells us, that 
" Of his own will begat he us with the word of truth, 
that we should be a kind of first fruits of his 
creatures" — James i: IS. These scriptures show us 
how this matter is. There must be a good honest 
heart, or in other words, a healthy,unoccupied womb, 
into which this seed of God, or word of truth, is to 
enter before a child of God can be begotten or born. 
Deity does it of his own will, for as has been shown, 
the man in whom he begets the man Christ Jesus, 
has no will to be consulted in the matter. This be- 
gettal is to make a new man, and no one would sup- 
pose that a flesh child is consulted as to its begettal. 
And how could this new man, in the old flesh, be 
consulted before he was begotten in the old man ? 
Peter in his letter (1 Peter 1,2,3) says, "Being 
born (begotten) again, not of corruptible seed 
(flesh seed), but of incorruptible, by the word of 
God, which liveth and abideth forever," which is 



76 COLLECTANEA. 

preached by the Gospel. This gives his understand- 
ing of the begettal. Hence it is by the reception 
of the word of the man, Christ Jesus, the new maa 
that by faith he forms in the old Adam until the old 
Adam is brought in subjection to the man dwelling 
in us by faith. Paul declares that it was accom- 
plished "through the Gospel"— 1 Cor. iv: 15. 

One thus begotten is said to be the workmanship 
of God, created in Christ Jesus "— Eph. ii : 10. He- 
is begotten by Deity, by Mie word of truth, and he 
can not be born of spirit according to Deity's pur- 
pose, until he enters the new man, for if Christ is in 
him, by faith, he must be in Christ by birth. Now 
to get into Christ he must be born of water, "for as- 
many as have been (no more) baptized into Christ, 
have put on Christ," — Gal. iii: 27. Thus he becomes 
"a child of God by faith in Christ Jesus," verse 26. 
He is now in Christ and Christ is in him, " dwelling 
in his heart by faith"— Eph. iii: 17; and being in 
Christ, "in whom ye are also builded together, for 
an habitation of God through the Spirit"— Eph. iii 
22. He is thus brought into the mediator in whom 
Deity dwells; "1 am in the Father and the Father 
is in me" — John xiv : 10, 41, said Jesus. "Again,, 
I am in my Father, and ye are in me, and I in you " — 
John xiv: 20. He prayed, John xvii: 21-23, "That 
they all may be one ; as thou, Father, art in me, and 
I in thee, that they also may be one in us." Here 
is the central place for meeting together. Deity 
begets, and the child is born into Christ Jesus, by 
faith, in whom the father dwells, so that all are in 
one. Such are then ordered " to put off concerning 
the former conversation, the old man, which is cor- 
rupt according to the deceitful lusts ; and be renewed 
in the spirit of your mind ; and that ye put on the 



COLLECTANEA. 77 

new man, which after God is created in righteous- 
ness and true holiness" — Eph. iv: 22, 23. Here is 
the old man to be put aside for the new man, into 
whom we have entered by the power of God through 
the faith of the Gospel, "having put on the new 
man, which is renewed in knowledge after the im- 
age of Him that created him," ( Col. iii : 10), we 
should no longer walk by the motions of the old 
man, the flesh, but should walk by the spirit until 
"Christ be found in us"— Gol. iv: 19. Thus Paul 
prayed, "That he would grant us according to the 
riches of his glory, to be strengthened with might 
by his Spirit in the inner man," ( Eph. iii: 16 ), the 
man Christ Jesus, in us by faith. "For all things 
are for your sakes, that the abundant grace might 
through the thanksgiving of many redound to the 
glory of God. For which cause we faint not; but 
though our outward man perish, yet the inward 
man is renewed day by day" — 2 Cor. iv : 15, 16. 
"Thus God would make known what is the riches 
of the glory of this mystery among the Gentiles ; 
which is Christ in you, the hope of glory" — Col. i: 
27. This clearly brings out the two men, the old 
Adam of the earth, and the new Adam of the 
heavens. The old man is corrupt, is doomed to 
dust ; the new man is incorruptible, and he in whom 
he dwells by faith, is on trial for Elohim nature, or 
birth of the Spirit. The one man is in the other 
man by faith, swallowing up that in which he is, so 
that the body of death may be put off " through 
Christ our Lord" ( Rom. vii : 23, 24, 25 ), and the 
new man clothed with the house from heaven — 2 
Cor. v : 2 ; thus being born of spirit, he will be as 
Christ is, "The Lord, the Spirit"— 2 Cor. iii: 18. 
Having been born of water, we are now related to 



78 COLLECTANEA. 

Christ, as we were at no time before. We are now 
in him — "in God the Father, and the Lord Jesus 
Christ " — 1 Thess. i : 1. " In whom we have redemp- 
tion through his blood, the forgiveness of sins, ac- 
cording to the riches of his grace;" "in whom also,, 
we have obtained an inheritance, being predes- 
tined according to the purpose of him who worketh 
all things after the counsel of his own will" — Eph. 
i: 7, 11. " For by one Spirit are we all baptized into 
one body," 1 Col. xii : 13, "which is the Church,* 
Col. i: 24, over which he is "the head" — Eph. i: 22. 
Thus the Father has drawn us "into his son," in 
whom he is manifest, constituting him the "fullness* 
of the Godhead bodily," Col. ii : 9, in whose name 
there is salvation — Acts iv: 12; "to whom all the 
prophets give witness, that through his name who- 
soever believeth into him shall receive remissions 
of sins" — Acts x: 43 ; for he said that " repentance 
and remission of sins should be preached in his 
name among all nations " — Luke xxiv: 47. To all of 
this agrees the Apostle on Pentecost, when he said 
"Eepent and be baptized every one of you in the 
name of Jesus Anointed, for the remission of sins " — *- 
Acts ii : 38. Not that baptism was for remission, 
but for entering the Name in which the remission of 
sins can be obtained, and freed the man of faith from 
old Adam's sin and death. 

It is stated that certain parties, having received, 
certain information, " were baptized into the name 
of the Lord Jesus " — Acts xix : 5. Now this is the 
name into which Jesus required his apostles to bap- 
tize those who might be instructed of God by his 
power in the Gospel — Matt, xxxviii : 19. This man 
was " Emmanuel, which being interpreted is, God 
with us " — Matt, i : 23. So to be baptized into Jesus 



COLLECTANEA. 79' 

Christ, is to be baptized into the Name of the Father, 
and of the Son, and of the Holy Spirit " — one name, 
not three — one Deity in one Son by one Spirit, thus 
constituting him "the lord our righteousness" — 
Jer. xxiii : 6. " This name of the Lord is a strong 
tower, the righteous runneth into it, and is safe " — 
Prov. xviii: 10. Before we entered this name we 
were accounted as dead men, for we were all in the 
dead Adam, and appointed to the dust of the earth 
out of which we could not hope to be raised to life 
again. " At that time we were without Christ, be- 
ing aliens from the commonwealth of Israel, and 
strangers from the covenants of promise, having no 
hope, and without God in the world" — Eph. ii: 12. 
We had no God, no Christ, no hope, strangers from 
the covenants of promise, and aliens even from the 
commonwealth or kingdom of Israel. We were out- 
side of God, outside of Christ, and therefore "like 
the beasts that perish " — Ps. xlix : 20; having no un- 
derstanding, we should be " laid in the grave and 
never see light." We were all accounted sinners in 
Adam, and under sentence of death, ( Rom. v : 12 ), 
having no faith we u were already condemned " — 
Johniii: 18. This once was our condition, but hav- 
ing entered the new man, we are made free from 
this beast-like condition, and are "alive unto God 
through Jesus Christ our Lord " — Eom. vi : 11. Thus 
we were made free from the old man, which is sin, 
and have become the servants of the new man 
through whom we look for life — Rom. vi: 17-23. 

The serpent lied, and through the belief of it sin en- 
tered, and death by sin. " So death passed upon all 
men." He, the Serpent, was not slow to conceive 
another lie by which he thought to redeem his char- 
acter. If death has resulted by the belief of my 



"80 COLLECTANEA. 

first lie, thought he, I will show how it has hurt no 
one after all. Has not man an immortal soul ? That 
is it he saw at once. Now he was ready to preach 
again, and so he proclaimed the other lie, that man 
was immortal, and could not die. True, said he, the 
"house in which the soul lives may fall down, that 
is all, but the real man will not die." Happy thought 
for the Serpent, so his seed believe. Or, as if some 
one should not believe that lie, his fleshly mind 
brought out this other— all will be resurrected — pro- 
claims he, and so all will live after all the confusion 
over my first lie, said he. Now it is not possible for 
him to utter the truth, and we turn away from him 
and go to Him who can not lie, for the settlement of 
this vital question to the child of Deity. 

Paul says, "When we were the servants of sin, 
( the old man ), we were free from righteousness," 
and that the end of the things of the flesh or old 
man, is death — Rom. vi : 20. That is, while we were 
in the old man, we were out of the new man, and 
free from him. We were not his servants, and there- 
fore he claimed no authority over us. We looked 
not to him for reward, for we knew him not, and he 
knew us not. But when he bought us, he then 
owned us, and we were his servants, knowing him, 
and known of him — Rom. vi : 22 "Ye are bought," 
says Paul, " with a price : therefore — on that ac- 
count — glorify God in your body, and in your spirit, 
which are God's," for he has bought you, therefore 
you are his servants — 1 Cor. vi: 20. Evidently, then 
we were not his before he bought us. Before this 
we were the servants of the dead man, and dead in 
him, and unless bought by one who could raise us 
from this death, we should receive our wages, which 
would be death — Rom. vi : 23. Now the Ruler in Is- 



COLLECTANEA. 81 

rael, "whose goings forth have been from of old, 
from eternity," ( Micah v : 2), understood the end of 
those dying in the Eden, Adam. He had pro- 
nounced death upon him and his entire race, nor did 
he propose to lift that death from them, nor them 
from that death ; they remaining in their father, 
Adam, who was only earth. It would not matter 
whether Adam's race, or a part of it, should be put 
under law for education, so as to bring them to an 
understanding of his " eternal purpose " in Christ, 
or not. It would not put them into another man 
who could not be holden of death, unless they should 
be taught of God, so as to he drawn into Christ, who 
is life. This alone could secure to them resurrection 
from the dead. 

Hence, when those outside of the " strong tower" 
of Deity were referred to by him, he spoke of them 
as " beasts that perish," " sheep laid in the grave " — 
Ps. xlix. " No preeminence above a beast " — Eccl. 
iii: 19, 20. "Counted as beasts "—Job xviii: 3. 
"They are beasts "—Eccl. iii: 18. Like "dogs"— 
Job xxx : 1. " Dogs have compassed me " — Ps. xxii : 
16. " Beware of dogs "—Phil, iii : 2. " Without are 
dogs " — Kev. xxii : 15. Indeed he likens the old 
man to all perishable animals, gentle or ferocious, 
according to the disposition manifest. He speaks 
of him, the Eden Adam, as being " already con- 
demned,"- — John iii: 18; as not being subject to 
resurrection, saying of the armies, the powers over 
them, their rulers, their horses, " they shall lie down 
together, they shall never rise: they are extinct, 
they are quenched as tow " — Is. xliii: 17; " they shall 
sleep a perpetual sleep, and not wake " — Jer, li : 39, 
57 ; that the heathen when dead, " shall be as though 
they had not been " — Ob. i : 16. Thus we read the 
7 



82 COLLECTANEA. 

fate of all who are out of Christ in all ages. There 
is no resurrection for any of them taught by Moses 
and the Prophets. Indeed the twelve tribes of Is- 
rael, under the law, or not under it, if out of him to 
whom their types pointed, were like the heathen 
when dead, must forever remain in the dust of the 
earth. Their law could give them no life. They y 
like the Gentiles, were "under sin" — old Adam's 
flesh — Gol. iii : 21, 22 ; but if they kept it they should 
live in it (Rom. x: 5) until they could be brought 
into Christ, the object of the law. Though under the 
law, and subject to punishment for disobedience of 
it, yet that law did not free them from old Adam,. 
" for righteousness come by Christ," not by the law— 
Gol. ii : 21 ; iii : 21. It gave no resurrection, but 
pointed to him who is "the resurrection and the 
life." Of certain ones it is said, " They shall fall, and 
never rise up again " — Amos viii : 16 ; and of those 
who are in the way of understanding and wander 
out of it, it is said "they shall remain in the congre- 
gation of the dead " — Pro. xxi : 16. Evidently the 
writer referred to Israel after the flesh, for he was 
their king. The way from which they wandered,, 
was the law which, if they had kept, would have 
given them understanding, so that they would have 
believed Moses, and therefore would have believed 
Christ, (John v : 45, 46, 47), and thus been drawn 
into him by the Father, and entered into the resur- 
rection, but they wandered so as not to enter this 
way, which would have given them a resurrection 
to life, having freed them from old Adam, which 
their law could not do. So those Jews of any age, 
who had not the faith of Abraham, were out of 
Christ, and therefore out of the resurrection. Thus 
Eden Adam's family, Jew or Gentile, two thousand 



COLLECTANEA. &J 

years ago, or now, can have no life from the dead 
unless in the "Life from the dead," the Christ. "I 
am the resurrection," said Jesus — John xi : 25. Does 
a birth of flesh put us into Christ? If not, how can 
you prove universal resurrection since there is no 
resurrection out of Christ? The doctrine of truth 
is no Christ, no resurrection. By man (earth man) 
come death; by man (the Lord from heaven) came 
the resurrection — 1 Cor. xv ch. Now the first man 
is dead, the second is alive ; the first man is death, 
the second is "life." There is a resurrection for the 
second Adam, the new man, the man Christ Jesus. 
All who are in him are in the resurrection, and in 
the way to life. From Abel, who made a covenant 
with Christ, by sacrifice, to the last one who may 
enter the covenant made by sacrifice, there is resur- 
rection, for they are in it by faith. No man is res- 
urrected because he is in old Adam, but because he 
is in the resurrection. While he is in the old man 
he is without God, and therefore no strength, he is 
without Christ and therefore no resurrection, he has 
no hope and therefore nothing to be raised for, he is 
an alien and therefore has no inheritance to obtain — 
Eph. ii : 12. He may be foolish or wise in the things 
of the flesh, king or subject, rich or poor, death shall 
feed on him unless he be in Christ. If he should 
even become intelligent in many of the deep things 
of Deity, and should not enter into the resurrection, 
into the Name, he too would go down to mother 
earth never to see light again — Markx: 20-23; Ps. 
xxxviii : 10, 11, 12. 

Now an Englishman can not disobey an American 
law until he comes under that law. He may be a 
very bad Englishman, but he is not a bad American, 



84 COLLECTANEA. 

because he is not an American. He is not responsi- 
ble to American law while under English law. 

So old Adam can not be disobedient to the law of 
Christ while he remains out of Christ where the law 
operates. He may be a very bad old Adam, but he 
is not a bad new Adam, because he is not a new Adam. 
He may be a very wicked old Adam, but he is not a 
wicked new Adam, because he is not a new Adam. 
He may be a terrible old sinner, but he is not a new 
sinner; he may be a very pious and religious old 
man, but he is not a pious and religious new man. 
He may do a thousand things while he is old Adam 
which is not sin to him, which would be sin if he were 
in the new man. He is never condemned to death 
for anything he does, for he was born under con- 
demnation. If he acts badly he may suffer for that 
action while he lives, but he can never be punished 
for it after death, for the penalty of Eden disobe- 
dience is never lifted so as to reach his actions per- 
sonal, he may or may not do, and death will end his 
being any way. If he is a sinner, it is because he is 
sin, for flesh become sin ; and not because of any- 
thing he has done in reference to Deity's purposes, 
for of them he is ignorant. He is therefore sin's 
flesh, a sinner in old Adam, not in or against the 
new man, for he is out of him, and whatever he may 
do against the new man, he does it in ignorance, and 
what he may do for him is in equal ignorance ; so 
that while Deity pours out wrath upon him while he 
lives, for not living as he should live under his own 
fleshly law, made to restrain him, yet when he is 
dead he "shall not rise" from the law of death; 
that is lifted for none but those in Christ. Thus out 
of Christ, out of resurrection from the dead, be he 
infant or old man. 



COLLECTANEA. 85 

But when one is drawn out of the old man by 
Deity, and put into the new man by him, "he is a 
new creature ; old things (thing's of the flesh) are 
passed away; behold all things (concerning the 
Deity) are become new. For all things (new) are of 
God, who hath reconciled us to himself by Jesus 
Christ. For he made him to be sin for us, who knew 
no sin, that we might be made the righteousness of 
God in him." — 2 Cor. v : 17-21. By this we see that 
God does the work for us "in him " — not out of him. 
We are, therefore, "new creatures," and are re- 
quired to draw our life and actions from the new 
man — to work in him according to the directions 
given us of the Father. He died for us, because we 
were dead, and rose again, bringing out all who 
were in him, no more, no less. He took on Abra- 
ham's seed, which was flesh and blood, (Heb. ii: 
14-18,) that he might destroy him that had the power 
of death over Abraham's family of faithful ones, that 
is the devil, which was sin in the flesh. — Ja. i: 13-16. 
He took on just what we are in flesh, knowing that 
unless sin in it was destroyed that no one could 
come out of death, proving clearly that all out of 
him can never rise, but that all in him can arise to 
life, for he has death in his own hands, and can and 
will remove it for all his brethren — his family — his 
house. Christ in the flesh gained the victory. So 
if we have Christ in us, and we in him, then we shall 
not be holden of death. 

That some of those saved from death will arise to 
return to death again, seems plain from his teach- 
ing. He puts them into himself, and he can put 
them out. They can do neither. If they allow the 
serpent to beguile them, then may they expect to 
appear before him in shame. — Col. ii : 14-18. 



86 COLLECTANEA. 

We are taught that we shall appear before him — 
to render in our account, (2 Cor. v: 10; Rom. xiv: 
9, 10-12,) and if we shall deny the Lord that bought 
us, (2 Peter, ii : 1,) this is " sinning wilfully," (Heb. 
x: 22 to 29,) we shall not enter into the life which 
we now hold by faith in Christ Jesus, but shall die 
never to rise again, but that death does not result 
from any connection with old Adam, but results from 
sin committed in the man Christ Jesus by us, which 
is found unpardoned. To avoid that death we must 
avoid the teaching of the serpent's seed— the teach- 
ing of sin's flesh, must avoid the religious springing 
from the flesh, and as good servants move only as 
we are moved by him who has bought us, and saved 
us, and given us all that we have, (2 Peter i ch.; 
1 Thes. ii: 12,) and all the writers of the word thus 
teach. 

Hence, one can only enter the glory promised, by 
allowing God to lead him according to his own will, 
and not to strive according to the will of the flesh. 

The mind of the flesh — the serpent thinking — is 
divided on resurrection in many particulars, but 
with its opinions and, " learned nonsense," I have 
nothing to do. It is my affair to " stand still and see 
the salvation of the Lord" regardless of conse- 
quences. 

Perhaps it is well to follow the argument in regard 
to the condition and responsibility of those "with- 
out." If, says an objector, I should go into a city, 
and in ignorance, transgress some law of that city, 
would I not be held to account whether I lived in 
the city or not? And if I transgress some law of 
Christ, although I am not in him, will he not hold 
me accountable whether I knew it or not? These 
are forms of objections which meet the "taught of 



COLLECTANEA. 87 

God," and to one unacquainted with the truth, such 
objections are often troublesome matters. 

In the question regarding the city, it is seen that 
the objector went "into the city" before he trans- 
gressed the laws of the city, and thus his objection 
falls to the ground at first sight. He could not trans- 
gress the laws of London while he is in Birming- 
ham. This he now sees, and rests his case on the 
other question. Here he is equally unfortunate, for 
he supposes himself out of Christ, whereas in the 
question used as a basis for this, he supposed him- 
self in the city. If he were to go to the city limits 
and mock a citizen of London, and yet remain out- 
side, he would not be punished for transgressing 
London law, although he might be punished as an 
Englishman for transgressing English law. He might 
even be intelligent in the things of London, and be 
strongly urged to move into London, that he might 
live in the city, and yet remain out ? I ask if the 
Lord Mayor of London would have him arrested and 
tried and punished just because he understood the 
" things " of London and refused to enter the city ? 
Certainly not. Does not this argument apply to the 
case of one who is "intelligent in the things of the 
Kingdom," and yet enters not into Christ? I think 
so. Do you suppose that it is possible for Jesus to 
hold any doubts in reference to any matter ? Would 
he then resurrect an outsider under the impression 
that possibly said outsider might belong to his 
"household?" Not thus, cries one, but to punish 
him because he did not become a member of his 
household. And pray would you make Jesus a little 
selfish creature, and have him resort to this to satify 
his anger? Could it do him any good? Would the 
man thus resurrected lose any thing? Evidently 



So COLLECTANEA. 

not, for he had never been in Christ, where the prom- 
ises are, and had nothing to lose. So the entire mat- 
ter seems to be the patch-work of the flesh. But 
how is he to be raised since he has never been 
" bought " by Christ ? Death owns him and will not 
release him, unless the stronger than he should pur- 
chase him. You say the power of God would raise 
him, but how could that be seeing that that power 
never put him into Christ, who is the " resurrection 
and the life?" Has not Deity already disposed of 
his case and put him back to the dust? Did he not 
do this in Eden. Has he ever reentered Eden that 
he should again be put out ? Is it possible that after 
Deity took the precaution to hedge in Eden, that 
this fellow has outwitted him and got back to the 
tree of life ? — Gen. iii : 22, 23, 24. Deity once put 
him into Eden, and he once put him out of Eden that 
he might return to death, and there death must feed 
on him unless Deity, by his power, the Gospel, puts 
him back, puts him into the tree of life, and the tree 
of life into him, as has been proved in this and pre- 
vious chapters. 

If it could be remembered that there are two Ad- 
ams, one of earth, and the other of heaven, or spirit, 
much that seems to teach certain things concerning 
the former, would be seen to refer to the latter. 

Both men are subjects of Deity's dealings, but in 
quite different ways. The first Adam was placed 
under the second for instruction, and having been 
beguiled by the flesh, he was judged worthy of death, 
which must hold him and all in him, while the sec- 
ond Adam took on flesh and blood of the first Adam, 
that he might redeem from death all who belong to 
him and were put to death in the first Adam. By 
this means he could free his brethren from the first 



COLLECTANEA. 89 

Adam and death, and present them unto himself — 
Eph. v : 27. It must not be forgotten that it was im- 
possible for the second Adam to be holden of death. 
Peter says, "Whom God hath raised up, haying 
loosed the pains of death: because it was not pos- 
sible that he should be holden of it " — Acts ii : 24. 
It was not according to the purpose, plan and coun- 
sel of Deity, that Jesus, the second Adam, should 
fail to accomplish that for which he was born. He 
was Deity's word made flesh, which flesh was under 
sentence of death, but which word was not; and al- 
though put to death by sin in the flesh, yet he was 
not a sinner under the law, but had sin's flesh, al- 
though the law of death claimed the life which he 
had taken on (the blood contained the life). Yet 
that law could not hold him because he was before 
the law, and therefore free from it, being above it. 
Yet he subjected himself to it for our sakes, we be- 
ing under it and not being able to arise from it — 2 
Cor. v: 14-21; "For when we were yet without 
strength, in due time Christ died for the ungodly " — 
Rom. v : 6 ; and while we were yet sinners, Christ 
died for us," 8 verse. Sinners in the first Adam, 
(verse 12), and ungodly in him; not sinners in Christ 
by actual transgression. This we could not be until 
we should actually enter him, and should actually 
sin in him. Paul, 2 Cor. v : 14, says : " For the love 
of Christ constraineth us ; because we thus judge, 
that if one died for all, then were all dead." That 
is, all the family of the second Adam were dead in 
the first Adam, and he died for all of them. All 
were in him when he died, and therefore died with 
him, and all were with him when he came forth, and 
therefore all came forth in the resurrection. So that 
tfrey are counted as if raised, although being flesh 



90 COLLECTANEA. 

and blood, they may fall asleep in Jesus, to be 
awakened in due time. I mean he has freed his breth- 
ren of the death penalty, so that it is not possible 
for them to be holden of death. I repeat that he, 
Jesus, was not a sinner by transgression, for the 
Deity, who dwelt in him, was above law and before 
law, and it was not possible for him to transgress, 
although Jesus was flesh and blood, and on that ac- 
count accounted a sinner and died under the law 
that put sin to death, or sin's flesh. But since he 
was the word made flesh, it could of right hold him 
in death only at the will of him who gave him power 
to "lay it down and take it again" — John x: 18. 

Now it is one of his own sayings that "I lay down 
my life for the sheep." Since, then, Jesus could not 
be holden of death because of the power of God in 
him, neither can his sheep for whom he laid down 
his life, be retained in the grave, because he died for 
them. I think I have sufficiently shown this from 
his word, still I may refer again to other sayings of 
his by which I wish to bring out the class of persons 
who can not remain in the congregation of the dead. 
John says, " Hereby perceive we the love of God, 
because he laid down his life for us : and we ought 
to lay down our lives for the brethren" — 1 John iii: 
16. Is any so blind as not to see for whom he died? 
It was "us," says the Apostle. But this "us" was 
once sinners of the old Adam, having sinned when 
he sinned, and it was while the " us " was yet a sin- 
ner in old Adam's flesh that Paul says he died 
{Kom. v: 8) for us. And what if it is this "us" 
which is elsewhere called the world for which he 
died— John iii : 16. This " us " is the " all in Christ 
who shall be made alive " — 1 Cor. xv : 22. 

Here I rest the case for awhile, and look a little 



COLLECTANEA. 91 

further into the case of those who Paul says, are 
" without Christ," "having no God," and "no hope." 
Are they while thus situated the "us" for whom he 
died? Their coming into Christ, or remaining out 
of him, will settle this question. But they have 
the Bible in their houses, and have the Gospel 
preached to them, and will be "damned" if they do 
not believe, urges an objector. It is answered that 
the Jews had Moses and the Prophets, and yet they 
knew not Jesus, of whom they wrote and preached — 
John v : 46, 47. The fact that one has the Bible in 
his house, and reads it, and has heard it preached or 
preached about either, is no proof that he has been 
begotten of it. This is abundantly shown from the 
scriptures — Acts xxviii : 22-31 ; Acts vii ch ; and 
Moses and Jesus can be read with profit on this 
point. 

It is true that those who did not believe Moses 
and the Prophets, were sorely punished, but is it true 
that they are to be resurrected and punished again? 
I must say that it readeth not so to me. 

Jesus told his messengers to the Jewish World 
that all who disbelieved should be damned, which 
came literally to pass in the damnation of the Jew- 
ish world, which then was. That nation was under 
condemnation, and all who entered not into Jesus, 
the Ark, were "damned," "scattered," "driven into 
hell" with the other nations, the ten tribes who had 
forgotten him — Ps. ix: 24. The parables teach the 
same thing. But let the reader here turn and read 
what has been written in another chapter on the 
" World," " The Jewish world," the parables, &c. It 
is sufficient to remark here, that resurrection to 
judgment and damnation, is not taught in those 
things, unless there should be among those people 



92 COLLECTANEA. 

some of the "us " who had been beguiled of the ser- 
pent. But it will be urged that, if these scriptures 
are Jewish in their meaning and termination, yet 
there are other scriptures which clearly refer to the 
Gentiles, and that from them it can be shown that 
resurrection is in the arrangement for all who have 
understanding, to say the least of it, whether they 
are in Christ or not. This can not be true if the 
other is true, for he can not contradict himself. It 
is thus : The Gentiles, as nations for national sins, 
are under condemnation for their " vaunting " spirit, 
growing out of the teaching of the flesh, and Deity 
has informed his servants that these "beasts" shall 
suffer for it. Not after they are dead, however. He 
inflicts punishment before they die, for when dead 
they are free from pain. Nor are they to be resur- 
rected to be punished, for death claims them, having 
a prior right to them. So it is before they return to 
dust, and while they live in the prison of nations, 
that they are punished with wars, famines, &c. 
Hence, the damnation of the Gentiles is national, as 
in the case of the Jews. Of this, more in another 
place. There is a people called "us," "me," and 
"my brethren," however, called out of all nations 
who belong to the resurrection. 

This " us" will be awakened from sleep, and caused 
to put on immortality if their Maker approves of 
them. Now, Abraham, personal Abraham, has re- 
turned to dust, and how can he stand up again. It 
has been taught by the flesh that Abraham will be 
made spirit before he stands up. This runs across 
the line of truth. It is flesh and blood that is to be 
swallowed up of life (2 Cor. v : 4) ; " Mortal bodies 
to be quickened by the spirit" (Kom. viii: 2). So 
that Abraham must be Abraham again, before he 



COLLECTANEA. 93 

can be mortal, be flesh and blood. After Deity 
calls him into being, after that type in Eden, he 
then is the identical Abraham who believed God, and 
died in faith, not having received the promises, and 
is ready to ascend from his earthy nature to the 
heavenly nature. Being a little lower than the 
angels, he is ready to be made equal to them — Luke 
xx : 26; after which he can sleep no more. This he 
gains through Christ, who died for him. How can 
this be? cries out the flesh. How did Deity call 
Adam into being ? I ask. Can. you answer that ? 
Then why marvel at Deity's power to reproduce a 
man from dust ? You grant that he did once make 
man from dust. Is his arm shortened, that he can 
not pull down that man of dust and build him up 
again ? 

The "us" have all been bought, and though our 
mortal bodies may fall down before the time arrives 
for them to be swallowed up, yet on that account 
they shall suffer no delay in ascending to the Most 
Holy Nature when he comes for them. They shall 
be rebuilt again, (John ii: 19, 20, 21, 22), as was Je- 
sus. There is no escaping the fact that it was mor- 
tal body in the case of Jesus, that was swallowed 
up of life. " His flesh saw no corruption "—Acts ii : 
51 ; so that on the third day his body was just what 
it was when it hung on the cross, save only it was 
free from death as a sacrifice, and alive. It was, 
however, mortal, earthy and not Most Holy nature, 
when he was seen first in the garden. That day, 
however, it ascended to the Most Holy and was per- 
fected— John xx : 17; Luke xiii : 32. Thus he who 
was made a little lower than the angels, was on that 
day crowned with glory and honor, and made the 
"Most Holy"— Heb. ii: 9; ix: 24; x: 19. And in 



94 COLLECTANEA. 

his case, so in ours, so far as mortality is concerned. 
Paul has most thoroughly argued this question in 1 
Cor. xv : ch. He says that "flesh and blood shall 
not inherit the kingdom," but that it shall be changed 
into spirit. If asleep, that should not make any dif- 
ference, for they should spring out of the earth, 
which would bring them back into flesh and blood, 
so that they could be changed when the living ones 
who were flesh and blood, were to be changed. The 
dead ones would not be present for the change if he 
did not bring them up first, (1 Thess. iv: 13 to end 
of chapter shows this), and to bring them out of the 
ground immortal, they could not be changed when 
the others were. But he restores them first to flesh 
and blood, so that they will be in existence to be 
changed with those who have never lost their exist- 
ence. This treats them as if they had never fallen 
asleep, which they are intitled to in Jesus, being only 
asleep in him. Then, says he, " For this corruptible 
must put in incorruption, and this mortal must put 
in immortality.'' But if this corruptible is not there, 
it can not put on incorruption. Hence, he restores 
the dead ones to mortality, and then they put on im- 
mortality. This is according to truth. But prior to 
clothing them with immortality he calls them before 
him, " For we (the t; us ") must all appear before the 
judgment-seat of Christ ; that every one may receive 
the things done in the body, according to that he 
hath done, whether it be good or bad," (2 Cor. v: 
10), says Paul. This is the same Paul who wrote the 
matter of which we have been speaking, and he cer- 
tainly did not contradict himself. This then, will 
satisfy those who have the mind of Christ. The 
" us " for whom he died, will therefore appear in mor- 
tal flesh first, after which those " accounted worthy 



COLLECTANEA. 95 

of that world," will be made equal to the Elohim — 
will be made immortal — while those who are found v 
having sown to the flesh, (Gal. vi: 8), being flesh, 
shall be condemned to death; called the second 
death, because they died in the second Adam, or are 
rather put to death by him, because they were be- 
guiled by the serpent. But all of this refers not to 
those who are out of Christ. " They shall never see 
light;" "they shall remain in the congregation of 
the dead;" "they shall not rise;" "they are like 
the beasts that perish." They shall be holden of 
death. 

Much has been written by the learned of this age 
upon the death of Christ, and yet the question seems 
to have troubled all who have attempted to illustrate 
it. " Christ died for us," is one of Paul's affirmations. 
" Christ died for otfr.sins," he also states. I can not 
resist the pressing truth, and must utter here certain 
comforting assurances made by Deity unto us. I 
was under sentence of death for sin, not of my own, 
but sin resulting from Adam's accepting the teach- 
ing of the serpent. I was sin itself, or flesh and 
blood full of sin. Jesus was innocent, a pure lamb. 
If I died for my sins, then I was holden of death. 
What could I do? Nothing. I had no power to 
"loose the pains of death." I was no more than 
other sons of Adam. I had no strength, and was 
filthy flesh, because of sin upon which Deity can not 
look with favor. Jesus was a lamb without a spot. 
He was under no law. He had transgressed no law. 
He was before and above law. He could clothe 
himself with my flesh, and thus get my sins and die 
forme. He stood for me. Did he arise? Then I 
arose. For he stood for me, died for me. Then I 
can not die. And as I could not come to life again, 



\)b COLLECTANEA. 

if I died, he therefore arose bringing me to life again. 
Thus he bought me once, now owns me, and can 
dispose of me, for I am his because he laid down his 
life for me. To my mind this seems to be Paul's line 
of argument. 

Now one finding himself in this position is not 
slow to acknowledge the fact, and humbly walk as 
walketh him who died for him. By what line 
of argument can it be shown from the scriptures, 
that the pains of death are loosed in the case of 
those who are not of "us"? If I die for myself, 
there is no loosing in the case, because I am sin's 
flesh, or the flesh that sin got by one man's disobe- 
dience, and unless sin can be bought out I must be 
holden of it. There is no escape. But if one dies 
for me who is himself free from sin, save only my 
sin with which he is clothed, then all right reason 
confesses that I am free, because the law only de- 
manded my flesh in which sin dwelt, and this the 
innocent clothed himself with, so that when he died, 
I died, because he had my flesh, and my life was in 
my flesh. He arose, and I arose, because it was I 
who died substitutional^. Kemember that he was in 
my place, and what happened to him happened to 
me. Now, sin had no claims beyond death, so that 
if my substitute could arise, I would arise and be 
free from death, because one had suffered in my 
place. I could not, in justice, be arrested twice, and 
put to death for sin, because I had been tried and 
condemned to death, and another had died in my 
place. Thus I was free from the law, and the crime, 
and the penalty. I would therefore be an entirely 
new man, and independent of the law that put me to 
death. Is not this Paul's line of reasoning? This 
being true, the writings of Paul read like another 



COLLECTANEA. 97 

book. An objector urges that I am repeating the 
views held by those whom I call the Serpent's seed, 
and that I am inconsistent. Not by any means. All 
who have espoused the doctrine of substitution, 
have quite another view of the question under con- 
sideration. They started with the notion that man 
was doomed to eternal torments, had an immortal 
soul, &c. They wrote to prove this, and then to find 
a substitute. Jesus died for no such foolishness. He 
died to redeem us, not for torments, but from death. 
Now Paul says, "If the dead rise not, then is not 
Christ risen, 5 ' 1 Cor. xv ch., for he evidently died ; 
" but if there be no resurrection of the dead, then is 
Christ not risen ; " but if Christ is risen, then there 
is resurrection of the dead, for he died for us, but if 
he arose not, then we are of all men most miserable. 
" But now is Christ risen from the dead, and become 
the first fruits of them that slept," for many had 
fallen asleep, in him, which would have perished if 
he had not arisen. " For, since by man, death, by man 
also the resurrection of the dead. For as in Adam 
all die, even so in Christ shall all be made alive." 
That is, you Corinthians were once all in Adam, 
where all die, but you are now in Christ, where all 
live, for he died for you all, and therefor you do not 
die in the old Adam, but live in the new man. If 
now your mortal bodies, which are free as was Adam 
before he sinned, should fall down in dust to sleep 
in Jesus, you are not dead, but alive unto God, "for 
your life is hid with Christ in God." And you know 
that " he is not the God of the dead, but of the liv- 
ing." So that you died with him who died for you, 
and "ye are risen with him," therefore call it in 
question no more. Can you tell me why " you were 
baptized for the dead, if the dead arise not at all?" 
8 



98 COLLECTANEA. 

Why were you baptized into his death if he did not 
die ? Why were you baptized in the likeness of his 
death if he did not die ? Why did you die, repre- 
sentatively, in baptism, if he did not die for you on 
the cross? Why did you die for him if he did not 
die for you? You knew that (Kom. vi ch., should be 
read with 1 Cor. xv. ch.) so many of you as were 
baptized into Jesus Christ, were baptized into his 
death. Then why deny the resurrection? 

Is not this Paul's teaching? Here it is objected 
that, if Christ died for us, then why do we die ? I 
remark that the "us " for whom he died, do not die, 
but are ready to apper before him and give in their 
account when he calls them. If they were to die, 
were dead, they could not do this, for the dead per- 
ish 1 out'of his mind. The dead have no " life hid 
with Christ in God." The old Adam is dead. He 
lives not, and therefore will not be called before the 
Life. He will know nothing of this matter, for the 
dead know not any thing. But the tc us " is not dead, 
he died for them and they are therefore alive, and 
can answer for themselves to him who bought them 
and gave them life in him by faith. They are alive, 
and therefore can hear him when he calls for them. 
They have eyes to see and ears to hear. Certainly 
many of the "us" sleep in Jesus. "Them also who 
sleep in Jesus will God bring with him " — 1 Thess. 
iv: 14; and these are the ones which he calls "the 
dead in Christ " — verse 16. That is they died in him 
and are now asleep. He awakes them, when they 
are just as they were before they had fallen asleep 
in him. Look like those who have never fallen 
asleep, are flesh and blood ready to hear what their 
Master may have to say for them — ready to put on 
his nature now and be like him, since once he put 



COLLECTANEA. 99 

on their nature and was like them. He became flesh 
to save them, and they will become spirit to live 
ever more with him who saved them. This is the 
end of the matter. One begotten of the Father is 
accounted dead to sin, is buried in baptism and 
raised again, representing his death and burial in 
his substitute, thus putting him on, in whom he is a 
new born babe, free son from old Adam and servant 
of Christ. 

Now follow while the great question put by the 
Sadducees was so unanswerably disposed of by Jesus. 
They approached Jesus feeling that they had a hard 
question, and would confound him, as thinketh the 
flesh in our age when coming to those taught of God. 
But, said Jesus, " you do err, not knowing the scrip- 
tures, nor the *power of God." Had they known 
these things, they would not have urged their ques- 
tion. He disposes of the case by stating certain 
facts. 1. They that are counted for that world — 
2. Will be resurrected from the dead. 3. They will 
not marry. 4. They can die no more. 5. They are 
equal to Elohim. 6. They are the children of God. 
7. They are the children of the resurrection. 8. 
Deity showed Moses at the bush the resurrection. 
9. He did it by calling himself the " God of Abra- 
ham, the God of Isaac, and the God of Jacob." 10. 
They are his children. 11. They are alive unto him. 
12. And he is the God of the living. 13.' But he is 
not the God of the dead. 14. For all are dead who 
are not his children. 15. And such are not counted 
for that world, nor for the resurrection. "You do 
err," therefore, not knowing that such are not to be 
raised, and in supposing that Abraham will not be 
raised. Here let it be kept in mind, that all are not 
counted worthy of resurrection, but that the child- 



100 COLLECTANEA. 

ren of God are counted worthy of that blessing 
because they are dead to sin, or old Adam. Christ 
having died for them, they are free from death and 
only sleep while "their life is hid with Christ in 
God." Hence they live unto him although they 
sleep in the dust, till Jesus returns for them — Luke 
xx : 27-38 ; Col. iii : 3. All others " sleep a perpet- 
ual sleep, and shall not wake, saith the Lord" — Jer. 
li: 39. 



COLLECTANEA. 101 



CHAPTER VII 



A time when there was no Law. — Under Law. — Without 
Law. — Sinai Law. — From Sinai to Jerusalem. — From 
Titus to the Restoration. — Law over Israel. — Unmeasured 
Time.— The Law of Faith.— Works of the Law.— No Res- 
urrection under the Law. — Paul's Case. — Responsibility 
only under Faith. — All by Faith. — All under Sin. — Justi- 
fication by Faith. — The Us out of all Nation. — Born into 
the Melchizedek Priesthood. — The Responsible Class. — 
The Older Priesthood. — Eternal Life not under Adam. — 
The One in the Cloud. — Abel's Lamb. — Classes of Sinners 
and their End. — Smith in Prison for Life. — Remission of 
Sins. — Grood Works. — By whose Works. — They believe a 
Lie. — They belong to the Flesh. 

There was a period of time, from the formation of 
Adam until he was put under law, that law was un- 
known to man, and whatever he might have done, 
no sin could have been imputed. He was without 
knowledge of right or wrong, and nothing was sin to 
him. Nor did any action of his receive any reward 
or punishment further than what would naturally 
result from a compliance or non-compliance with 
natural laws — Gen. ii : 7-18. 

Then there was a period of time when man was 
under law ; from the time that Deity put Adam into 
the Garden until he put him out of it. During this 
time it was possible for man to cross the line and be- 
come a transgressor. Sin could be "imputed," or 



102 COLLECTANEA. 

righteousness could be u accounted " to him as 
should seem just in the mind of the Proclaimer of 
the law — Gen. ii ch.; iii ch. 

There was then a longer period of time when man 
was again under no law ; from the date that Adam 
was driven out of the Garden until the law was 
again proclaimed from Sinai. During this time sin 
was in the world, but it was not imputed. " Never- 
theless death reigned from Adam to Moses, even 
over them that had not sinned after the similitude 
of Adam's transgression, (that is, they did not trans- 
gress law, for they were not under it as was Adam,) 
who is the figure of him that was to come " — Rom. 
v : 13, 14. Still they died because sin had been im- 
puted to Adam, in whom were all, so that all died, 
not for their own transgression, personally, but feder- 
ally. The head sinned while under law, and that 
necessarily poisoned the body, and to put the head 
out of the Garden would thrust out the body. To 
subject the head to death would subject the body. 

We then have another period of time when man 
was under law again, from the Sinai proclamation, 
through Moses, until it was annulled through Jesus 
by Titus, the Roman General, about forty years after 
Jesus began to preach the glad tidings of the King- 
dom of God — Matt, xxiv ch. 

During this period of time, " sin revived." Man 
was again held to account for his actions. Sin was 
"imputed," because he was under law. He would 
be punished for his lust under law, but from under 
law he would not have known sin nor lust — Rom. 
vii : 1. This law which was an instructor of a mul- 
titude, in one man, undeveloped in the Garden, be- 
came schoolmaster through one Moses, over a mul- 
titude developed under him — Gal. iii: 24; Rom. vii 
chapter. 



COLLECTANEA. 103 

Again, we have another period of time when man 
is under no law ; from the ending of the law, through 
Titus, ordered by the Prince of Israel, to the time of 
the proclamation of the law, with its " amendments ' ? 
by Jesus, after he appears on the earth again in the 
end of the period of the Gentile times. During this 
period, called the times of the Gentiles, and indeed 
their times date farther back, sin is not " imputed." 
Though the globe is a habitation for sinners, made 
such while Adam was under the law in its first 
ruling, and though they die as they did from Adam 
to Moses, yet they do not die for personal transgres- 
sion of a law that is made void by the law of the 
Gentiles. Here I refer to those who were dispersed 
among the Gentiles at the time the law was sus- 
pended by their Maker, and also the ten tribes at 
an earlier date. They are only subject to punish- 
ment by Gentile law, not by Sinai law — Rom. xi: 
25, 26 ; Luke xxi : 24. 

Then we have still another period of time when 
man will be under law again ; from the time that it 
goes forth from Jerusalem, after the return of Jesus, 
to the end of the one thousand years — Micah iv : 1, 
2; Rev. xx: 4. Under the law in this age, man will 
again be held accountable to the proclaimer of law — 
Is. lxv: 20. During this law period, as under all the 
law periods, punishment will be inflicted upon the 
transgressor. What he might do under no law, and 
go unpunished, if he should do under ^law, would 
bring upon him a severe and fearful punishment. 
But here, as under the law before, he can only be 
put to death for his disobedience, for when once in 
the power of death, he is under the " dominion " of 
Him who has a prior claim, death resulting from the 
•first transgression. All that can be done, therefore, 



104 COLLECTANEA. 

with one who is under law, is to impute sin to him, 
and punish him for it before the other law gets him 
under its dominion. It has a right to him, nor will 
it give him up to another to be punished for per- 
sonal transgression, unless that other party claiming 
him has bought him from death with the price of his 
own blood. 

After the ending of this period, we have revealed 
that other unmeasured and indefinable course when 
" Deity will be ALL and in ALL ! " Flesh and blood 
will have run its course of time, and death will have 
shut up in its dark dominions all who have not been 
redeemed from death by the " blood of the Lamb, 
slain from the foundation of the world," and those 
who have been accounted for the beyond, will re- 
ceive their imperishable nature and dwell with Deity 
ever more. 

But above and independent of all these periods of 
time, there is one period containing them all, called 
the "law of faith,'' and "the law of the spirit of life 
in Christ Jesus" — Eom. viii : 2; Kom. iii: 27. This* 
had its beginning with the first revelation to man, 
and ends when revelation ends. There is no forced 
obedience under this law of faith, and what one per- 
forms under it is the result of an intelligent under- 
standing of the righteousness contained in the proc- 
lamation, of the purposes of Deity. 

Under this order of things, actions are acceptable 
because they grow out of faith, while the same ac- 
tions performed by one under the law periods, would 
be displeasing to Deity, because they resulted from 
the force of the law. 

If I offer a lamb in sacrifice to Deity, by faith, un- 
derstanding that it is Christ who is to become the 
true sacrifice for me, or my real substitute, it would 



COLLECTANEA. 105 

be acceptible to him who requires the faithful per- 
formance of all his commands. While the same sac- 
rifice made under the law by force of the law, would 
giYe him no pleasure, and result in no lasting benefit 
to me. 

Faith is Deity's gift to man through strong mo- 
tives, with unerring certainty on the part of Deity 
that all that he presents as a motive by which to 
beget faith, will assuredly come to pass in every par- 
ticular. While law is added by which those who 
have no faith may be educated up to sufficient ca- 
pacities for the reception of the motives necessary 
to produce faith, by which one may come under the 
law of faith without works. What he performs, 
therefore, under the law of works, is not of faith, 
and no faith promises can be obtained by his works. 
He may be a pious law keeper, but if he understand 
not the object of the law, his obedience can take 
him no further than the law goes. 

Accurately comprehending these periods of time 
with their peculiar elements, one is prepared to give 
a critical examination of such words as " World," 
" End' of the World," "Death," "Sin," "Sinners," 
" Law," " Letter," " Spirit," " Hell," " Heaven," " Sal- 
vation," " Damnation," " Judgment," " Redemption," 
"Redeemer," "Just,' T "Unjust," "Resurrection," 
"Life," and many kindred expressions. 

Now without restating the periods of time to 
which attention has been directed, I wish to estab- 
lish the superior period, " called the law of faith." 
If it is found that no other law could give life, then 
it follows that no other law offered future rewards 
or future punishments, and if it neither gave the one 
nor inflicted the other, then it again follows that it 
proposed no resurrection. If its rewards were to be 



106 COLLECTANEA. 

reached during natural life, so also, were its punish- 
ments. By reference to another chapter, it will be 
seen that the position assumed was also proved, that 
there never was but one plan of salvation from sin 
and death. Here I wish to make plain this important 
matter, if I can have the help of Deity, for the work 
is all of him. 

Paul says, " knowing that a man is not justified by 
the works of the law, but by the faith of Jesus 
Christ, that we might be justified by the faith of 
Christ, and not by the works of the law : for by the 
works of the law shall no flesh be justified"— Gal. 
ii: 16. His affirmation is, that justification is by 
faith, and his denial is, that no flesh is justified by 
the works of the law. Here, then, I should be wil- 
ling to let the case go to the reader, if so many ob- 
jections to the position were not urged by the advo- 
cates of " good works," for salvation. I know of no 
better works than such as Deity requires under law, 
still by them " no flesh shall be justified." 

The Apostle continues his argument by saying 
that, " the life which I now live in the flesh, I live by 
the faith of the Son of God, who loved me, and gave 
himself for me." Said he, "I am crucified with 
Christ, nevertheless, I live; yet not I, but Christ 
liveth in me." 

He had been thoroughly educated in the " law of 
the Fathers," (Acts xxii: 3), and "touching the 
righteousness which is in the law, blameless," yet 
he counted all of that " loss for Christ," hoping to 
" be found in him, not having my own righteousness, 
which is of the law, but that which is through the 
faith of Christ, the righteousness which is of God, 
by faith "—Phil, iii : 5, 6, 7, 8, 9. His case certainly 
should satisfy all that law righteousness brings no 



COLLECTANEA. 107 

one into Christ. He says that he " lives by the 
faith," therefore not by the law, and he desires not 
law righteousness, but that which is of faith. If, 
then, with all of his moral devotedness to the law, 
he had no Christ in him, by what means can we 
prove that others under law had Christ in them? 
He was "blameless," yet he was "without Christ." 
His works were from the force of law, not by faith. 
He did not come under resurrection while he was 
under the law, although he professedly acknowl- 
edged the resurrection, as may be seen from his dis- 
course (Acts xxiv: 15) which manifests the views 
of those with whom he once held fellowship. They 
allowed that doctrine, but Paul come to learn 
new things regarding it. Said he, "That I may 
know the power of his resurrection," so that, 
"if by any means I might attain unto the resurrec- 
tion of the dead," which is an unanswerable argu- 
ment of his against resurrection under law, for the 
resurrection which he held while he was under the 
law he found was but "dung." He counted it all 
" loss." No, he did not " attain unto the resurrec- 
tion" by the law — Phil, iii : 9-12; and he affirms 
that "if Christ be not raised, your (the Corinthians) 
faith is vain : ye are yet in your sins, " (Cor. xv : 17), 
and that without the resurrection of Christ, there 
could be no resurrection of others, and they had 
therefore as well " eat and drink, for to mourn they 
would die," which would be their end. 

His teaching is therefore clear, that unless one is 
in Christ, he is out of resurrection. That is to say, 
sin and death hold dominion over all who are out of 
him who is the resurrection, and their hope in Christ 
if raised not, was vain, of no value, and even if they, 
as he did, while he was under the law, allow a res- 



108 COLLECTANEA. 

urrection, yet if they have not the faith which is in 
Christ, by which they enter into him, they are not 
Christ's at his coming, and therefore will not be 
resurrected— 1 Cor. xv : 15. 

But that no one may possibly cling to the doc- 
trine of resurrection to life to one who lived under 
the law, without faith in Christ, I ask a hearing on 
the Apostle's argument a little further. For if Paul, 
who was a murderer of God's " Holy ones," would 
not have been resurrected and sent into the second 
death for his law crimes, certainly we need not at- 
tempt to prove the resurrection of any Jew who 
was out of Christ — who had not the faith of Abra- 
ham. He says that what he did was through igno- 
rance, (1 Tim. i: 3), and in "unbelief," and one of 
his fathers has taught that such are "like the beasts 
that perish," and Paul himself affirms, that if one is 
under the law, he is under the dominion of sin and 
death, (Rom. vi: 14), and that the law could not 
bring future life ; " for if there had been a law given 
which could have given life, verily righteousness 
should have been by the law" — Gal. iii: 21; and "if 
righteousness came by the law, then Christ is dead 
in vain," (Gal. ii: 21), for nothing would be gained 
by a redemption from the law and an induction into 
Christ, if life could have been attained to under the 
law. 

If, then, the law promised no future life, it cer- 
tainly did not threaten any second death, for if its 
righteousness could give no life, certainly sin under 
it could bring no death, aside from what might re- 
sult from punishment, or putting to death under the 
law, which would put one beyond the dominion 
(Rom. vii : 1, 5) of law, for dying in their sins (John 
xii: 21) which were counted to them in Adam, 



COLLECTANEA. 109 

(Kom. v : 12), and which had revived under their 
law, (Rom. vii : 9) they would remain under the 
curse of the law (Gal. iii : 10) without the "pains of 
death being loosed for them, (Acts ii : 24), and thus 
they would be holden of death. The law, therefore, 
had no claims upon them after they were dead. They 
were responsible to it while they lived, but not be- 
ing under the law of faith which offers eternal life, 
they were not sinners under that law, and could not, 
therefore, arise to condemnation for violating that 
which they were not required to keep. Not being 
like their father Abraham, in faith, they could not 
look forward to what he did, and they therefore 
looked only to the law for life for the time, and could 
not enjoy anything more than it promised to them. 
It is therefore evident from what we have seen, 
that the law of faith is the only law to which we can 
go with the assurance of obtaining future life. I 
have urged Paul's case so as to have the matter 
fairly before us. Does he intimate that he was 
liable to a resurrection to life, or to the second 
death, while he was out of Christ? He was as good 
as any of his day who knew not the faith, and he 
counted all his righteousness " loss " for Christ, and 
he was also, according to his own account, as wicked 
as any, and yet he brings no proof to show that he, 
or those like him, would have been resurrected to 
die again for that wickedness under the law. No, 
he knew that if he died out of Christ, that he would 
have died out of the resurrection, and although he 
might have been put to death by the law, yet their 
was a prior claim on him by the law in Eden, which 
would shield him from the future punishment of the 
Sinai law. He learned that there was no possible 
Chance to come out from the dominion of death, un- 



110 COLLECTANEA. 

less he was redeemed by some one who had power 
to destroy death for him, that is, to die for him. 
This come to be Paul's hope. He trusted not to the 
law nor to himself, but relied upon Christ, who gave 
himself for us. Thus Paul stood up a new man, and 
could look through Christ for " eternal life, which 
God, that can not lie, promised before the world be- 
gan"— Titus i : 2 : who hath saved us, and called us 
with an holy calling, not according to our works, but 
according to his own purpose and grace, which was 
given us in Christ Jesus before the world was " — 
2 Tim. i : 9. 

One reasonably well acquainted with the Bible, 
should now be able to stand where Abel stood, and 
look above all laws for the restraining of the flesh, 
through the law of faith, and thus understand what 
Deity has revealed to those whom he has called. 
But if it can be proved to a certainty, so that there 
can not be a "reasonable doubt " that responsibility 
begins and ends under the law of faith, so far as 
eternal matters are concerned, then all arguments 
for future rewards and future punishments for those 
who are acknowledged to be out of Christ, will fall 
to the ground, and the class of texts relied on to 
sustain that position, must be brought into harmony 
with the higher law. They are positively in agree- 
ment if understood, but cut from their proper law, 
they are made void in an eifort to make them prove 
what they never referred to at any time. 

" For as many as are of the works of the law, are 
under the curse : for it is written, cursed is every 
one that continueth not in all things which are writ- 
ten in the book of the law to do them," (Gal. iii : 10), 
is the understanding Paul had of this matter. The 
law cursed them to death, but no further. " Sin is 



COLLECTANEA. Ill 

the transgression of law," whether in Eden or under 
Moses. Israel, before he was under Moses, was 
" already condemned " to death in Adam, and the 
law of Moses was proclaimed to him, offering length 
of days, or if he should follow his vain imagination, 
( Jer. xi : 3-23), he should be cut off " quickly," (Deut. 
xxxviii: 20), thus he would be hurried into death be- 
cause he harkened not to Deity. 

If those under the law of Moses were obedient to 
that law, they should live in the land surrounded 
with many blessings — Lev. xviii : 5 ; Gal. iii : 12 ; 
but if not obedient, a curse rested upon them. This 
goes to show that the law offered no future life after 
resurrection. 

"The just shall live by faith," is the cardinal point 
in the argument of Paul to the Galations. He was 
positive that "no man is justified by the law in the 
sight of God," because " the law is not of faith,' 5 and 
now could any position be plainer? When the 
tribes were under this law, they were under "a 
Schoolmaster " to educate them for the faith which 
should follow the law, and which preceded it, but 
their school was one of types and shadows for the 
time, plainly declaring that there was a higher 
school into which, when they had sufficiently quali- 
fied, they might enter by faith, without the works of 
the law. Paul is particular to inform us that " Christ 
hath redeemed us from the curse of the law," being 
made a curse for us ; those Jews who were a part of 
the " us." " That the blessing of Abraham might 
come on the Gentiles through Jesus Christ ; that we 
(the Jews of the us) might receive the promise of 
the Spirit through faith." 

Now, Paul was a Jew under the curse of the law 
of Sinai, and the Gentiles were under the curse of 



112 COLLECTANEA. 

Eden, and if Paul was cursed into death by the Sinai 
law, he was precisely where the Gentiles were under 
the Eden law— in death. So that although Paul was 
seemingly cursed to death from Sinai, yet his real 
condition was that of the Gentiles who had no such 
law — both in the first Adam, and therefore under 
condemnation to death. Jew and Gentile were, 
therefore, both under death's dominion. 

But it has been proved that both Jews and Gen- 
tiles are under sin — Rom. iii: 9; Gal. iii: 22; and 
that although the Jews had the advantage of the 
law from Sinai, which gave them the " oracles of 
God" to keep, yet both Jews and Gentiles were 
" counted" and " concluded " in the first Adam, and 
were all under the same condemnation to death, and 
therefore all were " under sin." The difference was, 
that a Gentile was not under the Sinai law, which if 
a man keep, he shall live without being put to death 
by it, although he could not be justified unto eter- 
nal life, because it was not of faith but of works, 
whereas the gentile got none of the blessings of the 
law, nor did he get any of its curses, but like the 
Jew, he was under Eden sin. Now, Christ died for 
us, to redeem us — the Jews who were called of God 
into Christ, from the curse of the law which would 
at the same time throw the Jew back with the Gen- 
tile, and place both upon equal footing. To redeem 
from the curse of the law, would " loose the pains 
of death " for us, both Jew and Gentile, because 
both are under the curse of the law of Sinai and 
death in Eden, but not both under Sinai law. One 
was therefore no better than the other. 

By the deeds of the law, none could be justified, 
but all of the "us," both Jew and Gentile, are 
"justified freely by his grace through the redemp- 



COLLECTANEA. 113 

tion that is in Christ Jesus." Thus they would both 
be redeemed from sin, that passed upon all in Adam 
and death by sin. The conclusion of Paul is, that 
" boasting is excluded," because both are justified 
by the law of faith, without the deeds of the law of 
Sinai, so that God is the God of the Jew and Gen- 
tile who are of the "us "for whom he died — Rom. 
iii chapter. Is not this clearly the position of the 
Apostle? 

Paul then makes a strong argument for justifica- 
tion, based upon the fact that Abraham was blessed 
by the faith of the Gospel without the law, so that 
both Jew and Gentile who might believe the Gos- 
pel could be blessed with him. "And this, I say, 
that the covenant that was confirmed before of God 
in Christ, the law which was four hundred and thirty 
years after, can not disannul, that it should make 
the promise of none effect" — Gal. iii: 17. Here it 
is uncovered to all who have eyes to see. The 
promises to Abraham were not set aside by the law 
of Moses, nor couJd the law procure what the cove- 
nant insured to Abraham. 

No law could annul the Abrahamic Gospel, nor 
could any law benefit him, but owing to transgres- 
sion of Abraham's fleshly seed, the law was 
added for their restraint and education. If a people 
were not ruled, nothing could be made of them, he 
therefore put certain ones under law to make of 
them what they could not make of themselves. 
They were not consulted in the matter, but they 
were the children of his "friend Abraham," and he 
would be a Father and God to them as he had never 
been to any people before — Amos iii: 2. He would 
serve his purposes with them, and greatly bless 
them, while they were his agents, to perform his 
9 



114 COLLECTANEA. 

work; but if they sought to do their own work, then 
he would severely punish them. He offered no res- 
urrection to life through obedience to the law, for 
that he arranged with Abraham before he added 
the law. Resurrection belonged to the law of faith, 
so that if any would attain to that order of things, 
he must walk by the faith of Abraham. Certainly 
Paul understood himself, when he defined his posi- 
tion by faith. 

The writer of Deut. xxx: 19, says : "I call heaven 
and earth to record this day against you, that I have 
set before you life and death, blessing and cursing: 
therefore choose life, that both thou and thy seed 
may live." And Paul says : " If there had been a 
law given which could have given life, verily 
righteousness should have been by the law"— Gal. 
iii : 21. From this we find the former writer refer- 
ring to an extension of the life they then had, while 
the latter refers to the life which is to come. The 
law could not give that life. 

Then, since eternal life was not promised by the 
law, it follows that the law did not contemplate res- 
urrection from the dead. Neither the good, nor the 
bad, according to the law, were counted in the res- 
urrection. The law assuring no life, it offered no 
resurrection, while the promises to Abraham con- 
tained life, and therefore assured resurrection. Thus, 
all who died under the law, and without Abraham's 
faith, come not up in the resurrection. They, like 
the Gentiles, "shall sleep a perpetual sleep, and not 
wake, saith the Lord." " The letter killeth, but the 
Spirit giveth light," (2 Cor. iii : 6), is the Apostolic 
revelation regarding the law by which life is made 
attainable. Jesus declares that " He that believeth 
on the Son hath everlasting life ; and he that be- 



COLLECTANEA. 115 

lieveth not the Son, shall not see life ; but the wrath 
of God abideth on him"— John iii : 36. How to 
make the matter plainer 1 know not. It is either 
life in the Son, or the wrath abides on the race. The 
race of Adam is under wrath, and that wrath is only 
removed in Jesus. It would be impossible to lift 
one out of death with this wrath unbroken. The 
free gift from death only covers those who are cov- 
ered by Jesus, who is the resurrection — Rom. v : 17. 

Abel offered an acceptable sacrifice unto God, and 
obtained witness that he was righteous. He did it 
by faith. But one under the law, who offered a sac- 
rifice, gained nothing further than law remission, for 
such sacrifices could not take away sin — Heb. x : 1- 
4. Let your eye run over Hebrews, xi chapter, and 
then tell me whether there is one counted for the 
resurrection who relied upon the works of the law? 
Is not this evident, then, that the remission of sins, 
contemplated in the law, was such sins as those un- 
der it would commit by transgression of that law? 
Please read Heb. ix and x chapters. The law sacri- 
fices could not satisfy the " conscience," it could not 
take away sin, but it did satisfy the law of Sinai, and 
release them year by year from sins under it. But 
it could not release them from old Adam, and there- 
by constitute them new men in Christ Jesus. This 
was not its work. Those priests who worked under 
the law, were quite a different class from the Mel- 
chizedek order. The Aaronic was an order under 
the law for those who would make an offering ac- 
cording to law, while the Melchizedek order belongs 
to the " law of faith," of which Abraham is called 
the father. 

Abel and Abraham, David and Daniel, John the 
Baptist, and John the Apostle, Peter and Paul, were 



116 COLLECTANEA. 

of the Melchizedek order. They belong to the " Son 
of Man," which means the new man over which the 
Son of God is now their Melchizedek — Heb. vi : 1- 
28; x: 21. But when these are made perfect, they 
will be associated with him as " Kings and Priests," 
(Kev. v: 10), and therefore like him, they will be 
Melchizedek. This is the "us " for whom the Jesus 
Melchizedek died. The "us " out of all nations are 
called by the Father and given to the Son — Heb. ii: 
13. They are like he is "without father, without 
mother, without descent, having neither beginning 
of days, nor end of life, but made like unto the Son 
of God" — Heb. vii: 3; and the reason of this is, they 
" were born not of blood, nor of the will of the flesh, 
nor of the will of man, but of God " — John i : 13. 
This was true of Abel, and of the one called Melchi- 
zedek, who blessed Abraham, and is true of Jesus 
and of each member of the order of which he is 
chief. This order has all been offered to God in sac- 
rifice, in the offering of Jesus " once for all." So 
that when he arose it gave assurance that they too 
could not be holden of death. When one is, there- 
fore, begotten of Deity, and born of his will, he is 
thus born into the Melchizedek priesthood without 
any reference to his natural birth as under the law. 
Here we have a long line of Priests congregating 
around Jesus, and constituting the Melchizedek or- 
der ofpriesthood, with him in the center as the "chief- 
born," all of whom are without father or mother, 
having been born of God. Now this order has been 
forming from Abel up to the present, and yet a little 
time seems to be given for taking in a few others 
before the " Chief Brother " calls for his royal and 
priestly brotherhood to join him in the glorious 
work assigned by the Father. These will have been 



COLLECTANEA. 117 

taken out of all nations, regardless of any law, or 
system of laws imposed by Deity upon others for 
their government and education, save only by the 
"law of faith" in Christ Jesus. This is the class of 
persons responsible to Deity in the future, and there- 
fore belong to the resurrection. These are the peo- 
ple of whom Deity has revealed much, and for whom 
he gave his only begotten Son, Jesus. 

But before dismissing the orders of Priests, it may 
be well to note the fact that the Melchizedek order 
is the older of the two. There was a time when the 
Aaronic did not exist, but I can conceive of no time 
when the Melchizedek was not, from Abel, taking 
him for a starting point, to the present. The Aaronic 
has, like the law, been suspended for a set time, but 
there is no suspension of the other order. 

Aaron was called by God and ordained for men, 
(Heb. vi), that he might offer both gifts and sacri- 
fices for sins, "according to the law" — Heb. viii: 4. 
He was required to offer for himself, and for the 
people (Lev. xvi ch.; Heb. vii ch.) under the law, 
but notwithstanding all this, the sacrifices which he 
offered could not take away sins, (Heb. x: 4), but 
only purify the flesh (Heb. ix: 13) for the year, 
which shows that the law sacrifices were for law 
sins, and not to purge out the old man, thereby leav- 
ing a new man. This perfection was not of this Le- 
vitical Priesthood, (Heb. vii ch.), but whatever law 
perfection was designed by Deity, was accomplished 
by that Priesthood, and nothing more. 

But the Melchizedek Priesthood is for perfection 
under the law of faith — the law of the Spirit in 
Christ Jesus. Deity had no pleasure in the offerings 
which were offered by the law, (Heb. x: 8), because 
the people saw not the design — saw not in the type 



118 COLLECTANEA. 

what Abel saw in the Lamb which he offered, not ac- 
cording to the Sinai law, but by faith, and by which 
he obtained witness that he was righteous — Heb. 
xi : 4. Now the sacrifice under faith, of the Lamb 
slain, from the foundation of the world, purges one 
from the old sins, from the old Adam, and enables 
him "to serve the living God "—Heb. xi : 14, 15. By 
means of the death of the " Chief Brother " of the 
order of Melchizedek, those who were under the 
law ''which are called," are enabled to grasp the 
"promise of eternal inheritance." Jesus died and 
arose again to life, thus introducing life which could 
not be attained to by the Aaronic order. He brought 
life to light, by abolishing death — 2 Tim. i: 10; and 
if the blood of bulls could not take away sins, the 
blood of Jesus could, and did for his people— Heb. 
ix: 26, 28. "For by one offering he hath perfected 
forever them that are satisfied" — Heb. x: 14; and 
thus it is that the blood of Jesus Christ, His Son, 
cleanseth us from all sin, (Uohni: 7), which the 
law sacrifices could not do. 

The matter stands thus, it occurs to me: The 
Aaronic Priesthood was Deity's order under the law 
which offered not future life, and those priests stood 
between Deity manifest in the " cloud "(Lev. xvi : 2) 
and the people, "the Children of Israel," (Exo. xxv: 
21, 22), and heard the commandments from him, and 
then delivered them to the people. Before the High 
Priest could enter the Most Holy place, he was re- 
quired, however, to offer sacrifice for his own sins, 
and for the people — called the blood of others, (Heb. 
x: 25), because the sacrifices died for them — it was, 
therefore, their blood. These people for whom the 
Levitical Priests made offerings, were not faithful 
after the order of Abraham, but were under the law 



COLLECTANEA. 119 

of Sinai for instruction, and were required to make 
the offerings of that law as a means of attesting 
their submission to it, with a request for its pardon. 
None of which things could give them eternal life. 
But by them many were introduced to the Melchi- 
zedek order of things, wherein all of the promises 
regarding life under the Koyal Heir of Abraham, 
the Christ, are. 

But the Melchizedek order of Priests was not 
called upon to look through that cloud. If the 
reader could believe it, I might state that the one 
to whom the Aaronic Priests made offering, was 
Melchizedek, (Heb. viii: 9), in cloud manifestation. 
It was the One who was to be the King of Israel, 
and Melchizedek is he— Heb. vii: 1, 2; Ps. ex. At 
the time the letter to the Hebrews was written, that 
One had been manifest in the flesh — the flesh of 
Abraham. He had once blessed Abraham, though a 
selected man or the Shaddai, (Gen. xiv : 13), but he 
had not at that time " took on the seed of Abraham," 
(Heb. ii: 16), and became flesh like the children for 
whom he gave his life. 

Now it was by faith in what he had said regarding 
what he would do, that caused him to accept Abel 
and Abraham, and count them his brethren. They 
believed that he would destroy death for them 
by clothing himself with their flesh, (Heb. ii: 14), 
so that when they offered a lamb to him, he accepted 
them, and thereby pledged himself to die for them 
that they might live with him — 1 Peter ii: 24. Now 
while Aaron offered gifts according to the law, those 
of the household of Jesus having been purged from 
their sins, separated from old Adam by the blood 
and death of Jesus, (2 Peter i: 9; Heb. i: 3; 2 Cor. 
v: 17-21; Rom. v: 10; Heb. ix: 12). can come boldly 



120 COLLECTANEA. 

unto him, presenting their bodies unto him a living 
sacrifice acceptable unto God, (Rom. xii: 1; Heb. 
iv : 16), without the works of the law. Abel did this 
as well as Paul, because Abel offered his lamb show- 
ing that Jesus was a lamb slain from the foundation 
of this Melchizedek course or world, and Paul did 
no more than accept the same lamb that Abel ac- 
cepted in the substitution. This makes all alike so 
that he could die once for all. 

An objector urges that Abel's lamb did not purge 
him from his Aaronic or old sins, because nothing 
but the blood of Jesus could do that. Precisely so, 
and for this very reason Abel offered his lamb. He 
understood, as well as Paul, that it was the blood of 
the Just One which could take away sins. His offer- 
ing the lamb was evidence to Deity that he looked 
forward to the blood of a substitute, even the blood 
of the seed — Heb. xi: 4. There is no difference be- 
tween those who had the faith before God was mani- 
fest in the flesh, and those who have it since that 
time. They "are all of one," (Heb. ii: 11), and he 
that sanctified them, became one of them, that "he 
might destroy him that had the power of death 
(over them), that is, the devil" He "tasted death 
for every man " whom the Father draws into him. 
"He is not ashamed to call them brethren," since he 
himself had been made one of them. 

This elder brother, the chief born from among 
these dead ones, for whom he died, has been born of 
the Spirit, and is now " the Lord, the Spirit," and 
each one of his brethren, who may not sell his birth 
right, will be made like him. He is immortal. They 
shall be. He is Spirit. They shall be. He is a death- 
less Priest forever after the order of Melchizedek ; 
they shall be made equal to him — 1 Cor. xv chapter. 



COLLECTANEA. 121 

Jesus with his brethren constitute the Kingly 
Melchizedek order of Priests, and will reign on the 
earth — Rev. v : 10. Then Israel will make offerings 
through their priests to Melchizedek, who will be in 
personal manifestation in Jesus and his brethren. 
Once he was hid in the cloud, once in the flesh, but 
then "He who was to be, will be there " a King and 
Priest on his throne — Zech. v : 13 ; Eph. xliii, xliv 
chapters. 

Call to mind now what was said in beginning this 
chapter, and it is believed many difficulties will 
vanish. 

All men born of old Adam are under sin and death. 
They are sinners in him, they are wicked in him, 
they are unclean in him, they are dead in him, and 
remaining in him, they will have no resurrection. 

This is one class of sinners and their doom. Then 
there are the Jews under the law who are called sin- 
ners, called unclean, called wicked, called unright- 
eous, who never could attain to eternal life by the 
law and its sacrifices. They are called sinners in a 
double sense, sinners in Adam, and sinners under 
the law of Moses. They remaining in old Adam, 
under the law, have no resurrection, as has been 
amply shown. This is another class of sinners. 
Then there are the Gentiles of all nations, who are 
called sinners, called God's enemies, called dogs, 
called beasts, who are sinners in old Adam, and also 
sinners under the law of the Gentiles. These are 
also dead in the old Adam, and unless taken out of 
him, they will have no resurrection, as I have shown 
from the Word elsewhere. This is yet another 
class of sinners. Now these three classes constitute 
the multitudinous old Man, taken under various cir- 
cumstances. The serpent and his seed of all ages, 



122 COLLECTANEA. 

and of all his forms of religion and learning. Dust, 
the word of the flesh, has been his meat, and unto 
dust shall he and his seed return, (Ish. Ixv: 25 ; Gen. 
iii: 14; Rom, vii: 13), never to rise again. 

If Smith is put in prison for life, and steals the 
prison keeper's coat, it can not extend his punish- 
ment, for he was put in for life. The keeper may 
punish him for stealing his coat, while he is under 
the life punishment, but if he suspends the punish- 
ment for the coat stealing, until the other punish- 
ment expires, he never can inflict it. The Jews were 
imprisoned in Adam for life, and when those prison- 
ers were put under a law to reform them, they 
could and would be punished for transgressing that 
law while they lived. To wait to punish them for 
disobeying the law until their punishment in Adam 
should expire, would be to let them go unpunished 
for violating the law. For sin, in Adam, has them 
for life, and refuses to give them up in death, pro- 
vided they died in Adam. 

So God punished them while they lived under the 
law and among the Gentiles. In the case of the 
Gentiles it is much the same. However, he has not 
yet taken the Gentiles to himself, to educate them, 
as he did Israel, still he has made them organize 
themselves into governments, and required these 
governments to restrain old Adam in prison, and 
made them punish such as would not obey the laws 
of said governments. But when dead, they rise not. 
Let it he remembered that these classes of sinners, 
to whom I have just referred, are sinners of old 
Adam, and not sinners of, or in the New Man, the 
man Christ Jesus. They are not responsible to res- 
urrection and judgment in Christ. But Jesus 
bought from death all who come unto the Father 



COLLECTANEA. 123 

by him, by giving his life for them. This class is 
free from old Adam, and these people have suffered 
the extreme penalty of the law on Adam, through 
Jesus, who took their sins and died for them. Took 
sin's flesh and destroyed death for them. They are 
free. 

Those who entered Christ by and through faith, 
before Jesus was born, and those who enter Christ 
since the birth of Jesus, are all free from old Adam's 
sin. The entering of Christ cuts them off from Ad- 
am's sin. The entering of Christ is not for the re- 
mission of sins committed against law, bat for the 
remission of Adam's sin, which holds Adam in death. 
That is, Jesus died for them, and that saves them 
from death, and if this can be called remission of 
sins, he gives it. For the sins against the law could 
not hurt the man when he was dead. Sin in Adam 
hurt them, and the law punished for sin under it, or 
made provision for its own remission. But nothing 
but the death of one for all, could free all from death. 
Now all who are thus freed from Adam's condemna- 
tion, can never be punished for his sin, and they had 
no sin of their own, save law sins, for which they 
could be punished. They could not sin a sin unto 
death when they were already dead. But when 
they enter Christ, all these things pass away, and 
they are then new creatures. They may now sin, 
but they are told not to do it. If they do, he is their 
advocate now, and since they are his, he can remit 
such sins as they may commit, provided always, that 
they do not " sin a sin unto death." For this he will 
not forgive them, but at the judgment send them 
into death for it. Not for anything in old Adam — 
Heb.. x: 10-29; James v: 20; John v: 16. Then, 
sinners in old Adam are not responsible to future 



124 COLLECTANEA. 

judgment, but sinners of the New Man are. They 
can be punished for their sins in him, because they 
are out of Adam's prison, and responsible for all 
their actions in Christ, to Him who will do right 
with them— 2 Cor. v: 1 to 10; John v: 29. 

But a question of works arises before him who 
has entered Christ. Can he do good works in Christ 
by which he will be justified for such sins as he may 
commit in him? 

"Work out your own salvation with fear and 
trembling," said Paul to the Philippians. Whose 
work were they to do ? If A hires B, whose work 
does B do ? Is it his own, or A's ? Christ has bought 
us, we are therefore his servants, and we must do 
his work. 

At an early age, Jesus asked if they did not know 
that he " must be about his Father's business," (Luke 
ii : 49); and on another occasion he told them that 
he " must work the works of Him that sent me " — 
John ix: 4. And certain ones asked him "what 
they should do, that they might work the works of 
God," (John vi: 28, 29), to which he replied: "This 
is the work of God, that ye believe on him whom he 
hath sent." " For the works which the Father hath 
given me to finish, the same works that I do, bear 
witness of me that the Father hath sent me." " For 
the Father loveth the Son, and showeth him all 
things that himself doeth."— John v : 20, 36. From 
these sayings it is seen whose work it is. "Who 
hath saved us, and called us with an holy calling, 
not according to our works, but according to his 
own purpose and grace, which was given us in Christ 
Jesus before the world was," for " the works were 
furnished from the foundation of the world " — Heb. 
iv: 4; 2 Tim. i : 9. 



COLLECTANEA. 125 

If Abraham had been justified by works, he could 
have gloried, but not before God. If one works, he 
claims pay. He claims so much due him for his 
work, whether under the law of Moses or otherwise. 
Such God does not justify. But such as work not, 
but believeth, his faith is counted for righteous- 
ness — Kom. iv: 1 to 8. These works are the works 
of the flesh, either under the law, or such as one 
might think to do without law. They are called " my 
works." These are not God's works for salvation, 
although they fill their place in the flesh institutions 
for the restoration of the flesh. But James ii, 14 to end 
of chapter, informs us that "Abraham was justified 
by works, when he had offered Isaac, his son, upon 
the altar." Justified by whose works ? By his own ? 
Paul says no. By the works of the law ? No, but 
by the works of Deity. Deity had arranged the 
work for Abraham to do, and Abraham did it, (Gen. 
xxii : 1 to 18), and " was called the friend of God." 
Here we see how it is that "Deity worketh in us 
both to will and do of his good pleasure " — Phil, ii : 
12, 13. Jesus did the works of his Father, and so 
did Abraham, and both were accepted of him. Is 
there not a difference between the works of the 
flesh and the works of Deity ? " For by grace are 
ye saved through faith ; and that not of yourselves: 
it is the gift of God. Not of works, lest any man 
should boast. For we are his workmanship, created 
in Christ Jesus into good works, which God hath be- 
fore ordained that we should walk in them " — Eph. 
ii : 8, 9, 10. The "grace," the " faith," and the " good 
works," are all Deity's gift, hence, "we are his (not 
our own) workmanship," and he ordained the work 
that we should do, which is his own work. 

One in another place has said, " known unto God 



126 COLLECTANEA. 

are all his works from the beginning of the world" — 
Acts xv : 18. "My meat is to do the will of him 
that sent me, and to finish his work," (John iv: 34), 
said Jesus. Paul said that "he and Timotheus 
worked the work of the Lord," (1 Cor. xvi: 10), and 
by doing the good works of God, one is walking by 
faith, and the man of God will not be at a loss to 
know what good works are, for God will thoroughly 
furnish him, (2 Tim. iii : 17), so that he will not be 
in ignorance of the work which God has begun in 
him, (Phil, i: 6), and which will make him fruitful 
in every good work, (Col. i: 10), and thus "he will 
be a pattern of good works," because he is one of 
"the peculiar people" who are always "zealous of 
good works " — Titus ii : 7, 14. He would not turn a 
brother or sister away empty, (James ii : 15), but out 
of what he might have of the Lord's, he would feed 
the Lord's lambs, for he would know that the love 
of God could not dwell in him, if he should refuse 
to feed the needy — 1 John iii: 17. He would know 
perfectly well that the works were not his, but God's. 
Just so Ions: as one feels that he can help Deity, 
he is disqualified for doing Deity's work, and will 
turn with his " zeal without knowledge," to works of 
the flesh, which are dead, because he is dead, and as 
God is not the God of the dead, but of the living, 
he is therefore not his God, nor are his works God's 
works for righteousness. His works are the works 
of a lie, which is nothing, and therefore his works 
are nothing to his profit. Deity makes those whom 
he will, serve him. All who walk with Abraham 
he draws by love and motive in the future, and all 
such do his works. All who walk not by faith, he 
makes do works of darkness, because they believe a 
lie, (2 Thess. ii : 11, 12), and by such works he re- 



COLLECTANEA. 127 

strains the vile passions of those who know him not ; 
but those wicked works are the works of sin's flesh, 
and they have no blessing in them beyond the pres- 
ent life. They enjoy their works while they live in 
state and church, although their works spring from 
sin's flesh. This applies to Rome, and all her protest- 
ant daughters. They all belong to the flesh. 



128 COLLECTANEA. 



CHAPTEE VIII 



The Coming of Jesus — The Mosaic A ion — The Signs of Its 
Ending — The Day of Wrath — The Gospel — National and 
Individual Salvation — The Times of the Gentiles — 
Many Parables Explained. 

I am now to speak of the world, the end of the 
world, the world for which Christ died, the burning 
of the world, the world to which the Apostles were 
to preach the Gospel, the heavens, and many things 
herewith connected. 

When Jesus was born there were many of Abra- 
ham's fleshly children dwelling in his land, and to 
them he spoke and taught concerning their con- 
dition then, and referred them to what Moses and 
their prophets had said about them and their future 
welfare. He called twelve men around him, to 
whom he gave authority to continue the preaching 
of the Gospel to Israel in that land. 

These teachers were instructed to teach the Jews, 
and to apply to them such sayings of Moses and the 
prophets as had direct reference to them at the first 
appearing of the Son of David, for whom they had 
looked as a restorer of their lost greatness as a king- 
dom. They would therefore, while announcing the 
glad tidings of the kingdom, also proclaim the venge- 
ance of Deity upon that Nation for its rebellion 
and transgression under the law from Sinai. They 
would teach and write concerning the kingdom of 



COLLECTANEA. 129 

God, without saying to the Gentiles what Deity 
might have in purpose for them. This they would 
leave for the future to develop. They would not 
even go among the Gentiles unless he should give 
them special and additional authority. Nor would 
they attempt an explanation of those prophetic utter- 
ances regarding the times of the Gentiles until the 
Spirit should call their attention to those matters. 
The twelve were Jews, and they were to work among 
their people, knowing that salvation was of the 
Jews. Now, if these men were to write to those 
whom the Father might draw into Jesus, they 
would write about their troubles, trials, and then 
their future glory and greatness in the kingdom of 
David, in its restored and established estate under 
the Koyal Heir of Abraham, and about the Jews 
who had killed the Prince of life. They would point 
them to the Prophets for information regarding the 
vengeance of the "last days " of the Commonwealth 
of Israel under the JRomans and Chief Priests of 
Levi. 

While Paul would dwell upon certain things be- 
longing to the Gentiles, and cite those Jews whom 
he would find among the Gentiles to things concern- 
ing their nation, and its overthrow, before the king- 
dom of which he taught could be established, in 
which both Jews and Gentiles might be Kings and 
Priests with Jesus, the Son of God, whose right it is 
to own and rule it until all things shall be subdued 
to the Father. 

He, Jesus, would save John from death until the 
wrath of Deity should be poured upon the Sodomite 
Jews, after which he would make known to him 
w T hat the Prophets had said concerning the Jews 
during the " times of the Gentiles," as well as to ap- 
10 



130 COLLECTANEA. 

ply the writings of the Prophets concerning the 
Gentiles to them. He would be shown the apostacy 
of those having the faith and the doings of the Gen- 
tile " beasts," with their Pope God and his religion. 
He would write of wars among the beasts, and in 
the heavens. He would be shown what would trans- 
pire during the time of the dispersion of Israel, and 
when that dispersion should end, and the good things 
taught concerning Israel should come in, and great 
blessings would follow. So while the twelve were 
the instructors of the Jews, Paul was the teacher 
of the Gentiles, and John, one of the twelve, the 
prophet for the times of the Gentiles. If these 
things are kept in mind, the teaching of Jesus in his 
parables, and the preaching of the twelve, will be 
seen to apply to the Jews. 

Peter wrote two letters, Jude one, and James one, 
which were addressed to certain parties for the pur- 
pose of making plain the things which were to be- 
fall the Jewish nation in its end. These writers, if 
they spoke of heaven, it would be the Jewish heaven, 
if of the earth, it would be the Jewish earth. World, 
end of world, last times, would all be Jewish, and 
have no reference to Gentiles, nor to the Globe, on 
which these things existed. Paul, in his letters, 
would also refer to the same things where he had 
Jewish brethren, either in faith or in flesh, and he 
would also refer to the workings of the man of sin 
during the times of the Gentiles, and he would have 
trouble to make the Gentiles understand what he 
might mean by Judgment upon Israel at his coming, 
and yet he, Jesus, was not to appear until the man 
of sin should be revealed. This he would explain, 
however. Now, the Jewish world, or nation, was to 
be overturned, and its Sun, Moon, Stars, Laws, Heaven 



COLLECTANEA. 131 

and Earth, were to be "folded up " and laid away to 
be changed or " amended " after the times of the 
Gentiles should expire. Perish, wrath, vengeance, 
overturned, burnt up, and such like expressions will 
be found referring to the end of the Jewish world. 
It is desired to prove that these things are in the 
past, and that the judgments, punishments, had 
reference to the nation in its ending, and not to the 
"household of faith," nor to a resurrection to judg- 
ment of those wicked Jews, but to their punishment 
under the law while they lived. " When John saw 
many of the Pharisees and Sadducees come to his 
baptism, he said unto them, 0, generation of vipers, 
who hath warned you to flee from the wrath to 
come?" — Matt, iii: 7. He then assures them that 
there was one coming after him who would thor- 
oughly purge his flow— his land — and gather his 
wheat into the garner: but he would burn up the 
chaff with unquenchable fire. Here we have wrath 
to come, defined to be a burning up with fire, and 
these Pharisees and Sadducees were those who were 
to be burned as the chaff; but before the wrath to 
come could be poured out, the wheat must be sepa- 
rated from the chaff by a proclamation to them (I 
mean the multitudinous wheat) of the purposes of 
Deity concerning the nation. The wheat he would 
save from the wrath to come upon that nation. " The 
axis laid unto the root of the trees" — the Phari- 
sees and Sadducees trees — which will cut them down 
and cast them into the fire of the wrath to come. 
The mountains and hills — political — were to be 
brought low ; the crooked ways were to be straight- 
ened, and the rough ways were to be smoothed down, 
the crooked and rough Pharisees and Sadducees. 
♦ Now while John was calling out the wheat, hejwas 



132 COLLECTANEA. 

also telling what would be the end of the chaff which 
was covering the wheat. He was inviting those 
under the law to flee unto Jesus, who would inflict 
the wrath of the law upon those who disregarded its 
teaching. The only chance for safety from the wrath 
to come upon that nation, was to flee to Jesus, the 
heir to that nation, who would save them from the 
national judgments, by sending them into the moun- 
tains until his wrath be over, passed upon Jerusalem 
and the bond children. 

After John had immersed Jesus, we find him, Je- 
sus, undergoing the beguiling temptations of the 
Serpent, in the Pharisee Jews, who were trying to 
buy him off, by offering the government to him if he 
would only recognize them, and bow to that order 
of things in his rightful kingdom. This he would 
not do, but assured them that he would make a short 
work with the chaff and tares of his Kingdom, and 
level to the ground the Kingdom under them, with 
a terrible wrath upon his enemies who thus thought 
to turn him from the work assigned him by the 
Father Spirit. 

Shortly after this we find him in a Synagogue, 
where he was furnished with the book of the Pro- 
phet Isaiah, and on turning to the place where it 
was written, "The Spirit of the Lord is upon me, 
because he anointed me to preach the gospel to the 
poor; he hath sent me to heal the broken hearted, 
to preach deliverence to the captives, and recover- 
ing sight to the blind, to set at liberty them that are 
bruised, to preach the acceptible year of the Lord." 
On making the application, it filled the Synagogue 
people full of wrath, and they sought his death at 
once. He preached the acceptable year of the Lord 



COLLECTANEA. 133 

to them, which was equivalent to saying that their 
order of things was not acceptable. 

The Prophet from whom he read, speaks it out 
thus : " To proclaim the acceptable year of the 
Lord, and the day of vengeance of our God" — Is. 
lxi: 1, 2; Luke iv: 17, 18, 19, 28. Although they 
were bruising the broken hearted who looked for 
Jesus, they would not have him teach it in their 
Synagogues. They did not feel as if they should 
assist him to teach their overthrow. If he would 
not bow and take the Government as it was, he 
should not reign over them at all. Hence they 
sought to put him to death. 

I want, from what has already been seen on this 
question, to make the affirmation that the Gospel, 
when preached by John, by Jesus, and by the twelve, 
to the Jewish Nation or World, that they also bore 
testimony against that World, as well as taught of 
the Kingdom to be established under Jesus. They 
preached the overturning, or vengeance of God upon 
that World, in order to the establishing of the King- 
dom in its glorious estate under the One promised 
to Israel. 

Let us, therefore, follow their teaching, so as to be 
made acquainted with the truth on this interesting 
work of Deity. You will find Jesus talking to his 
enemies in parables, and then explaining the par- 
ables to his friends. If one reads these things with 
the idea already in his mind, that Jesus is teaching 
wrath and vengeance upon his enemies after they 
have died and been raised to life, he will understand 
nothing that Jesus teaches on the matter. He does 
not talk to his friends as he does to his enemies. 
His national enemies were to be punished with a 
National vengeance, while if any of his friends 



134 COLLECTANEA. 

should turn to be his enemies, they might be held 
to an account after resurrection, since they had been 
saved from the Adomic and National punishment. 
If these things are remembered, then one may un- 
dertake the very pleasant task of studying the 
punishment in the end of the Jewish World. The 
Gentile idea of World, of Heaven and Earth, and of 
burning them up, must also be rejected. 

Said Jesus, " whereunto shall I liken this gener- 
ation?" And after rebuking them he took up cer- 
tain cities, and taught them a lesson that they ought 
to have understood. " Wo unto the Chorazin : wo 
unto thee, Bethsaida! for if the mighty works which 
were done in you had been done in Tyre and Sidon, 
they would have repented long ago in sack-cloth 
and ashes. But I say unto you, it shall be more 
tolerable for Tyre and Sidon at the day of Judgment 
than for you"— Matt, xi chapther. Capernaum was 
also rebuked. 

Now, what is the lesson ? Those cities to which 
he referred them, had been destroyed for crimes less 
henious than the sins of the generation to whom he 
spoke. Those cities were not so wicked as were the 
Jews, because the Jews had more light than those 
cities had, therefore the punishment inflicted upon 
those cities was more tolerable than what was to be 
inflicted upon that generation of vipers, when the 
day of judgment and vengeance should come upon 
them. He does not intimate that those cities and 
that generation will be resurrected to be punished. 
The one had been disposed of, and the other was 
nigh unto burning. If the reader is acquainted with 
the history of the punishment inflicted upon those 
cities, and upon the generation of Jews who rejected 
him, he will understand how it was more tolerable 



COLLECTANEA. 135 

for the one than it was for the other. Thus in the 
very beginning, we see how that generation was to 
be brought down to "hell." If Sodom had seen 
what that generation saw, it would have remained. 
But it had been burnt up for less sins than that gen- 
eration had, what therefore, should be its end? 

Speaking to them on another occasion, he says: 
"Ye serpents, ye generation of vipers, how can you 
escape the damnation of hell?"— Matt, xxiii: 33. By 
this it is seen in what estimate he held those whom 
he calls "hypocrites," "blind guides," "children of 
them which killed the prophets," "scourgers," 
""persecutors," "slayers of Abel and Barochias.". 
Said be, " upon this generation " shall come all things 
threatened against them in the Prophets. "Behold, 
your house is left unto you desolate." Please read 
Luke xiii: 1-5. Now if it can be seen what hell 
they were to be turned into, it will be more easily 
understood in its application to this generation of 
•Serpents. 

Hell is a place unseen either in the grave or else- 
where. It may refer to their dispersion among the 
Gentiles, or to their walled-in condition when Titus 
took their city. It has no reference whatever to the 
idea which ignorant religionists attach to it. Jesus is 
talking of the punishment of the serpent generation, 
upon which the wrath of Deity was to be poured out 
in the "last days" of their Nation. "Thou shalt 
make them as a fiery oven in the time of thine an- 
ger; the Lord shall swallow them up in his wrath, 
and the fire shall devour them " — Ps. xxi : 9 ; and to 
this he and John evidently referred when telling 
them that the "vengeance" and "wrath" of God 
should come upon them. This Nation was resting 
binder a certain "damnation" for their rebellion to 



136 COLLECTANEA. 

the law — called the "damnation of hell" by Jesus.. 
Now it was his mission to separate his wheat from 
this chaff before the damnation should come upon 
them who were " vipers " and " serpents." A great 
and terrible day of vengeance was near them, and 
it was not possible for them to escape, since they 
had filled up the measure of their fathers. 

It is proper here to ascertain if there was any 
word in the Prophets, regarding the punishment. 
For if Deity gave notice formerly to the Prophets, 
of his purpose concerning Israel, at the time we find 
Jesus and his Apostles warning them of the ven- 
geance and wrath of God, we shall see the fitness of 
their teaching. 

Moses, in Deut. xxviii : 1 to 15, speaks of the many 
blessings which their God had in store for them,, 
while they should " hearken diligently " to him. He 
informs them of the great elevation which God 
would give them, if they would obey him. No Na- 
tion was to be equal to them. They were the "Head 
of all Nations," and although this has not yet been 
accomplished, yet it will be performed after they 
are relieved from the terrible punishment inflicted 
upon them. 

In verse 15, he turns the matter over, and shows 
them the dark side of their future history. Said he,, 
" all these curses shall come upon thee, and over- 
take thee." I can not do better than ask the reader 
to hear Moses repeat the curses upon Israel. This 
will fix the mind so that he will understand Jesus 
in his teaching, and the twelve in their preaching. 

Please turn and read the entire chapter referred 
to — Deut. xxviii. No wonder that John spoke of the 
" wrath to come," and nothing strange in Jesus tell- 
ing them that their punishment would be more 



COLLECTANEA. 137 

severe than that on Sodom. Indeed, the "damna- 
tion of hell " was not severe language with Moses 
before us. 

Great agricultural, domestic and public calamities, 
were to come upon them ; dispersion of ten of the 
tribes among their enemies, and the remaining two 
to be taken to Babylon for seventy years ; to be re- 
stored and held in subjection to the Gentiles; the 
Iron, or Roman power, was to rule them ; they were 
to be shut up under a long siege ; they were to eat 
the flesh of their children (as they did under Titus); 
they were then to be driven from their land to be 
dispised of their enemies. All these evils were to 
come upon them in the last days of their estate as 
the Kingdom. Surely it was the " wrath to come." 

The Nation from afar, that Deity sent against 
them, was the one that Daniel viii: 7, says, was 
"dreadful and terrible, and strong exceedingly; and 
it had great iron teeth, and stamped the residue 
with the feet of it." And Moses says, his "counte- 
nance was fierce." This power is the "yoke of iron 
upon the neck," and the " eagle " to consume the 
"carcass." Joel warns Israel of what will befall 
them in the " last days " of their Kingdom. He tells 
them that one having teeth like a great lion, would 
devour them. He would "waste the vine," and 
"bark the fig-tree." "A day of darkness and of 
gloominess, a day of clouds and of thick darkness, 
a great people and strong, a fire would devour be- 
fore them, and behind them a famine burneth." "The 
earth shall quake before them; the heavens shall 
tremble ; the sun and the moon shall be dark, and 
the stars shall withdraw their shining ; for the day 
of the Lord is great and very terrible, and who can 
abide it " — Joel i and ii chapters. Peter in referring 



138 COLLECTANEA. 

to this says, that he was at the right time for those 
things to begin to come to pass. Certain ones were 
to receive the spirit, before " the great and terrible 
day of the Lord came," which was to blot out their 
sins. 

We have the following, then, as the order in which 
the terrible things were to be brought upon the 
Nation : 

1. They had become very wicked, as Moses had 
said they would. 

2. Their King had appeared among them, and they 
had rejected him. 

3. The fourth beast, of the Koman eagle, had his 
yoke upon them, bat had not driven them out of 
their land. 

4. They were living in the last days of their world. 

5. Those days were the days of wrath to come upon 
•them. 

6. It is the time appointed by Deity to remove the 
carcass out of sight. 

With this before us, let the twenty-fourth chapter 
of Matthew be examined. I am almost persuaded 
that all who read, can understand the nature and 
time of the punishment of the " serpent generation," 
which could not "escape the damnation of hell." 
With Moses and Joel, Daniel and Peter, before him, 
the reader would not attempt to locate hell in some 
unknown locality, and have the Jews sent to it to be 
damned. He would blush and feel a deep pity for 
those who would locate hell in a different place, and 
its punishments upon a different people from what 
those writers have said. Indeed he can not fix their 
punishment at all, if he does not accept the state- 
ment of Moses. He knows that Moses did not con- 
template death and resurrection in order to their 



COLLECTANEA. 139 

being put under the Romans for punishment. It 
would be too absurd to entertain for a moment. 

His disciples asked him to " tell them when the 
city should be thrown down, what shall be the sign 
of thy coming, and of the end of the world." 

There are three things here which must be under- 
stood, or nothing following can be comprehended. 

1. What was to be thrown down ? 

2. Was Jesus to come at the time of the throwing 
down, and at the end of the world? 

3. What world was to end? 

On the first question but little need be said, since 
it will be granted that he referred to Jerusalem, 
its temple, and per consequence, the nation of which 
it was the Capital city. 

The second question is not more difficult of under- 
standing, if one is acquainted with the mode of ex- 
pression, and its application. Christ could come 
many times, and yet not appear. He could also 
come and appear. He could not appear without com- 
ing, but he might come without appearing. He 
come often before he appeared in Israel, and he dis- 
appeared, but come at the destruction of the Jewish 
World, although he did not appear. He will, in the 
near future, come again and appear also — 2 Tim. iv: 
1. This same one " come down to deliver Israel out 
of the hand of the Egyptians," (Exo. iii : 8), although 
he did not appear in person among them, as he did 
in Jesus before he was caught away from them. Al- 
though he come with power upon the Egyptians, 
and made them give up his people, yet none of them 
•saw him in person. He sent Moses, and therefore it 
was he who was to be manifest in flesh, that did the 
work. He also gave many signs that he would come 
arid destroy the Egyptians, and save his people, 



140 COLLECTANEA. 

which he most certainly did do. At the building of 
Babel he " come down " and destroyed their work, 
and yet he did not appear in person, as did Jesus 
when talking to the Jews — Gen. xi : 5. He came 
and gave the law at Sinai, yet he did not appear 
only in the thick cloud, or Elohim— Exo. xix : 9, 11. 
He come down in the sight of all the people, yet he 
was in the cloud. They saw the sign, but they saw 
him not. It was a good type of his coming, to abol- 
ish the law. The mount quaked when he gave the 
law, and when he come in the Roman cloud, their 
armies, to take it away, he shook the mountain down, 
and put out their lights, and covered them with 
thick darkness, and hid himself from them. Thus 
he come, but did not appear. He gave signs that he 
was on Mount Sinai, and he gave signs that he 
would come and destroy their Nation. He come and 
carried ten tribes away to be punished, by sending 
Shalmaneser against them — 2 Kings xvii : 23 ; xviii : 
9. He came and put the two tribes in Babylon, by 
sending another for them — 2 Ohro. xxxvi : 17 ; Is. x : 
5, 6, He sent these Kings against the people of his 
wrath, and he come with the clouds of the Roman 
heavens against the "vipers" to whom he spoke. 
Titus and his armies was the cloud in which Jesus 
come to destroy that Nation. He told them "when 
they should see the abomination of desolation, 
spoken of by Daniel, the prophet, stand in the holy 
place, "they might know that it was time for them 
to flee." 

Now Daniel spoke right to the point, of his com- 
ing in the Roman armies to take away those people 
of his wrath. "The people of the Prince that shall 
come, shall destroy the city, and the sanctuary; and 
the end thereof shall be with a flood, and unto the 



COLLECTANEA. * 141 

end of the war desolations are determined " — Don. 
ix: 27. This does make it plain in connection with 
what Jesus said in Matt. xxiv. He tells the breth- 
ren that false Christ's would come, but for them not 
to give any attention to what they might say, for he 
would come as lightening cometh out of the east 
unto the west — that is, he would cover the land from 
east to west with his Eoman armies, like light out of 
the east covers all. But to fix it beyond doubt, he 
tells them that the eagles will gather where the car- 
cass is, and this is just what Moses said the Iron 
Nation would do to Israel. " Thy carcass," said 
Moses, "shall be meat for all fowls of the air" — 
the Roman fowls out of the Roman heavens, and 
" the Lord shall bring a Nation against thee from 
afar" — from Rome, " as swift as the eagle flieth." The 
Romans, therefore, were the eagles, and the Jewish 
nation the carcass to be moved "out of his sight." 
The presence of this Roman cloud was a sign that 
he had come to remove them for their sins. It was 
the sign of his coming that they wished to know, 
for they did not question him as to his coming, but 
the sign. They believed he would come and de- 
stroy that Nation, but they did not understand the 
sign, nor when he would come. How should they 
know that he was there, had come ? This he an- 
swers, so that when they saw Titus in the land, they 
understood that to be a sign that Jesus was there. 
Titus was a manifestation of the "Son of Man." 
" The Son of Man " is a great multitude, and Titus 
and his hosts were a multitude through whom the 
Son of Man destroyed that Nation. 

Let it be kept in mind that the disciples recog- 
nized the fact that he would come at that time, and 
that the end of the world would also occur at his 



142 . COLLECTANEA. 

coming. They had learned these things from the 
parables which he had spoken to the multitude, and 
explained to his disciples, but they needed instruc- 
tion as to the signs of those things, so that they 
could be prepared to flee. When Moses was on 
Sinai, in the cloud, the people understood that he 
was in communion with Yah weh. They saw the signs 
which Moses gave them of the presence of the 
King, and when they saw these things, they could 
no longer doubt his presence, even if they did not 
see his person. This no one can question. When 
the disciples, therefore, saw the signs which the one 
like unto Moses had given them, when the Roman 
armies were covering their land like a cloud, they 
then knew that the Prince of Israel was present, 
notwithstanding they saw not his person. The Ro- 
man beast was in Deity's purpose for these things, 
and while he imagined that he was punishing the 
Jews for their rebellion to him, yet Deity was urg- 
ing him forward to work out the purposes of his own 
will. He had saved these 'Jews often from their 
enemies, but now he was to give them over to their 
enemies for the Father's sake. We shall see more 
of this as we advance in the examination of the 
matter. 

Here the third question, what world was to end ? 
comes in. It was not the Globe that was to be de- 
stroyed; it was not the sun, moon, and stars, which 
give light to the globe that were to be blotted out. 
This is what it was not, but what was it ? Govern- 
ments have their laws, heavens, suns, moons, and 
stars, also their earth. These, taken together, con- 
stitute a " world," order, or course of things on some 
part of the globe. The world, before the flood, 
ended with the flood, but it destroyed not the globe. 



COLLECTANEA. 143 

neither the sun, moon, nor stars, but it finished a 
course of time called the world— Peter iii : 6. Now,, 
as I shall have occasion to speak of the world often, 
I drop the word here, after the following remarks: 

1. The thing to be thrown down was the Capital 
city and Nation of Israel. 

2. Jesus came at the time by sending the Roman 
hosts. The hosts hid him from sight, but they were 
the certain sign that he was there. 

3. The end of the world was the end of the Jewish 
Nation or Kingdom. 

In the parable, Matt, xxi : 33-46, of the " vine- 
yard," Jesus teaches that Judea was the land in 
which the vineyard, the Jews had been planted. It 
was in " a very fruitful hill " — Is. v : i ; and " they 
were a noble vine " when Deity planted them in his 
goodly land. He had brought the vine out of Egypt, 
and planted it in the land promised to Abraham — 
Ps. lxxx : 8 ; " For the vineyard of the Lord of hosts, 
is the house of Israel, and the men of Judah, his 
pleasant plant : and he lookod for judgment, but be- 
hold oppression; for righteousness, but behold a 
cry " — Is. v : 7. He gave laws from Sinai for the 
government of the vineyard, and required nothing 
but justice; but they kept back the rent from him. 

The husbandmen were the rulers of the vineyard. 
They "beat'' and " killed" the servants, the pro- 
phets of God, when he sent for the fruits. "Last 
he sent unto them his Son — Jesus — saying, "They 
will receive my Son." Him, however, they knew 
to be the heir of the vineyard, and they seized 
and killed him. After hearing this, he asked them 
what they thought the Lord of the vineyard would 
do with them at his coming. They say, "he will 
miserably destroy those wicked men, and will let 



144 COLLECTANEA. 

out the vineyard to other husbandmen, which will 
render him the fruits in their seasons. Here they 
condemned themselves, and Jesus told them that he 
would " take the kingdom of God, or vineyard, which 
is the same, from them and give it to a nation bring- 
ing forth the fruits thereof." 

Here he plainly teaches his coming to the destruc- 
tion of that wicked Nation, without telling just when ; 
and it is from such parables explained to his disciples, 
that they learned how to put their questions in Matt, 
xxiv ch. If the reader will keep in his mind the 
fact that the vineyard or kingdom, was first to be 
taken from those who had it in their hands, before 
he could give it to the "Royal Nation," and that 
many years would divide between the two events, 
although spoken as if one would follow the other 
immediately, he would the better comprehend what 
is revealed in the wonderful xxiv ch. of Matthew. 
In Matt, xxii ch., is the parable of the marriage of 
the King's son, in which he teaches that those who 
had been invited to the marriage, were unworthy to 
be present, and he therefore " sent forth his armies, 
and destroyed those murderers, and burned their 
city " — Jerusalem. 

This is precisely what he did do with his " armies," 
even the Romans. In this, as in the other parable, 
he teaches the overthrow of the Kingdom, or the 
end of the world, before he would set up His world, 
or kingdom. He, Jesus, is to be married to the 
bride, Rev. xiv : 7, and the nation of Israel is to be 
the guests. The invitations given to them were re- 
jected, and he destroyed them. After that (verse 8) 
he ordered his servants into the highways, or among 
the Gentiles, to invite the Jews, who will be found 
there, to the wedding. This is yet future. This is 



COLLECTANEA. 145 

after resurrection, and before public manifestation 
in all the land. The bride is the "holy nation," 
taken out of all nations, to be husbandmen, or Kings 
and Priests. To this bride Jesus is to be married at 
his appearing, and the Jews who are alive among the 
Gentiles are to be the guests. The guests are not 
the bride. 

This parable teaches the ending of the Jewish 
World, and its reconstruction after many years. 

The parable of the sower, in Matt, xiii, teaches the 
same thing as has been seen in the others to which 
reference has been made. Beginning at verse 24, 
and reading to the end of verse 43, and the design 
will be manifest. He calls the field the world, and 
the good seed the children of the kingdom ; but the 
" tares " are the " vipers " and " serpents." One is the 
wheal, and the other the chaff, to which John refer- 
red. He told his disciples that the " tares " should 
be burned "in the end of this world? 

Mark what he says about the end of the world, 
and you will discover the reason for the questions in 
Matt. xxiv. " The Son of Man was to send forth his 
angels." This he did, when he sent the Eoman 
armies. Titus gathered the tares and burned them. 
He drove them into bundles, and besieged them. 
In Matt, xxiv ch., he tells them that they should 
hear of wars, that Nation should rise against Nation, 
that famines and pestilences would make their ap- 
pearance, but that the end would not yet come. 
Other things would follow. They were to be " af- 
flicted," hated, and should betray one another, false 
prophets would arise, the love of many would wax 
cold, but the end not yet. Still other things would 
occur. *But when they should see the Roman ar- 
mies in the land, (verse 15), they would know that 
11 



146 COLLECTANEA. 

the end was at the door. They were thus informed 
with reference to their questions. 

But before, and while all these things were trans- 
piring, another work would be in progress through- 
out the Jewish world. The Gospel of the Kingdom 
was to be "preached in all the world, for a witness 
unto all Nations; and then shall the end come" — 
verse 14. There were two classes in the Jewish 
world, the wheat and the chaff, that were to have 
notice of the end of the world. It was to gather 
the wheat, and testify against the chaff. The wheat 
was to be saved from the destruction coming on the 
Jewish world, while the " chaff," or " tares," were to 
receive notice of their final destruction. For this 
work twelve and seventy had been qualified, but 
especially twelve. Deity had a people in the Jew- 
ish world called "my sheep," "the poor," " the bro- 
ken hearted," " heavy laden," " the meek," who must 
be congregated together, or called out, before the 
world could end. Now while Deity knew who they 
were, yet the twelve did not, but they could and did 
proclaim the " acceptable year," and this class who 
longed for and " thirsted after righteousness," (Matt. 
v chapter), would hear his voice— the Shepherd's 
voice in the twelve — and they would know it, and 
come unto him— John x ch. These constituted the 
wheat to be separated from the chaff, so that the 
wrath of Deity could consume it to the end. These 
angels of Jesus, the twelve, were the special mes- 
sengers to the Jewish world before its overthrow. 
They had a rebellious people to testify against, but 
the work was of Deity and they must do it. Jesus 
called them around him often, and questioned and 
instructed them on the Father's work which they 
were to go forward and accomplish in his name. 



COLLECTANEA. 147 

When he had thoroughly tested their understanding, 
he gave them the " word " to be made known to the 
world, which must then soon have an ending. These 
Jewish children were beloved for the Father's sake, 
and the nation had stood for many years as a cover- 
ing for the Royal Seed of Abraham and David. 
That seed, so far as flesh was to be taken, was hid in 
the rebellious nation, and Deity could not destroy 
utterly until his " Son should be called out of Egypt," 
Mary was in Deity's purpose from whom the Holy 
One should receive the flesh of Abraham, and until 
she should fill that purpose, the nation must stand, 
however wicked it might be — Gen. xlix : 10. Also, 
those others who were counted in Isaac, for the seed 
must come to birth. But after the birth of all the child- 
ren of Deity, in that world, then the filth should be cov- 
ered from his sight. All that the Father had taught 
were to be given to Jesus, and that class should be 
free from the C{ wrath to come " on that world in its 
ending. This class he would count for the resurrec- 
tion, (John vi: 37, 43, 44, 45-54; John v: 20 to 30), 
and thus they, as wheat, were saved from the fate of 
the chaff. True, if one of these were to turn back, 
he might suffer for it, but it would not free him from 
the judgment that belongs to resurrection. The 
judgment on the chaff, freed them from future judg- 
ment. It left them in death. 

After the Father had perfected his anointed, these 
twelve were instructed in a manner much after the 
former authority— Matt, x: 2, 3, 4, 5, 6, 7. "Go," 
said Jesus, " ye therefore, and teach all Nations, 
baptizing them into the name of the Father, and of 
the Son, and of the Holy Spirit. Teaching them to 
observe all things whatsoever I have commanded 
you ; and lo, I am with you always, even unto the 



148 COLLECTANEA. 

end of the world," or end of the Jewish age, or course 
of things — Matt, xxviii: 19, 20. From this they 
would understand their mission to end with the 
world. He assured them that he would be with them 
to the end of the world, of which they had been 
thoroughly informed in a previous lesson, (Matt. 
xxiv: 14), where he had told them that "This Gos- 
pel of the Kingdom shall be preached in all the 
world, for a witness unto all nations ; and then shall 
the end come." They could not possibly err in his 
meaning. He told them just what the "world," 
"the end," and "the coming," were. Mark says, 
xvi : 15, 16, " Go ye, into all the world, and preach 
the gospel to every creature. He that believeth, 
and is baptized, shall be saved; but he that be- 
lieveth not, shall be damned." This is the same 
"world" referred to in Matt, xxiv: 14; xxviii: 20. 
They were, therefore, required to go throughout all 
Judea, (Mark xiv: 9), and call the sheep and testify 
against the goats, (Matt, x : 1 to 24), for he would be 
with them to the end of the world, and he would 
come before the work would all have been finished, 
so that he would find some " so doing at his coming," 
whom he will make "rulers over all his goods," when 
he shall be seated upon his throne in the future — 
Matt, xix: 28. Under such instructions as these, 
they would go to no Gentile nation. No Gentile 
nation was to end at that time, and hence they had 
no testimony to bear against the Gentiles, for the 
"wrath to come" upon the Jewish world was to be 
inflicted by the Prince, through and with the Gen- 
tiles. The wrath to be poured out upon the Gentile 
nations will follow the proclamation of the "ever- 
lasting gospel," after the Lamb shall stand on Mount 
Zion, (Kev. xiv: 1, 6, 7), but the wrath to be poured 



COLLECTANEA. 149 

on the Jewish world, which would end it, was to and 
did follow the proclamation of the Gospel of the 
Kingdom. 

" Then cometh the end," said He of whom they 
received their instructions. Now, all in that nation 
who were taught of God, heard the messengers, and 
were baptized, and thus they were saved from the 
terrible (unless they turned back) punishment 
called the " damnation of hell," which was to afflict 
the Mosaic transgressors, called " serpents " and "vi- 
pers." " He that belie veth, and is baptized, shall 
be saved ; but he that believeth not, shall be dam- 
ned." That is, those who were called out by the 
preaching, should be saved from the destruction de- 
termined, and all others would be "chaff." "vipers," 
and " serpents ;" they should be " damned " with the 
" damnation of hell," which they could not escape, 
(Matt, xxiii: 33), but the sheep class might be 
counted il worthy to escape all these things " — Luke 
xxi : 36. Each one who entered the Name was freed 
from old Adam's sin, and was also freed from the 
" curse of the law." He will appear before Jesus in 
the near future for a settlement of any sine he may 
have committed after he was freed; but those who 
never entered the Name, were "already condemned" 
to death, and also under the " curse of the law " of 
Sinai. So that when the law cursed him to death in 
the Jewish wrath upon the nation, he was dead to 
rise no more, for that put him under death's domin- 
ion, which is not broken for him. Let no one, there- 
fore, attempt to prove resurrection for those who 
may live where the Gospel was preached, unless such 
entered the resurrection, which is the anointed Je- 
sus. 

Peter, who spoke to multitudes soon after receiv- 



150 COLLECTANEA. 

ing the commission, understood the matter as I have 
been writing. Said he, " Save yourselves from this 
untowered generation," (Acts ii : 40), while " about 
three thousand souls" escaped the damnation pro- 
nounced upon the "vipers." There was no possible 
escape from the punishment, unless they entered the 
Ark. Killed and scattered must be all the " vipers." 
Back again "to the end of the world," "the wrath 
to come," and " to the testimony of the gospel." 

At Pentecost we find twelve angels, or messen- 
gers, of Jesus. They had questioned him as to the 
possibility of the " restoration of the kingdom to 
Israel" while he was with them, and were informed 
that they should be his witnesses to the uttermost 
part of the earth — throughout all the land of Abra- 
ham, which is the home of the twelve nations, or the 
" all nations," but the " times and seasons" for re- 
storing the kingdom, the Father held in his own 
power; that is the " seasons and times" spoken of 
by the prophets in regard to setting up of the king- 
dom after the times of the Gentiles were not what 
the twelve angels had to do with then. They had 
to do with the " times and seasons" concerning the 
end of that nation. They were to preach to it, and 
testify against it. He would be with them to the 
end of their work. Obedient, therefore, to the work 
assigned to them by the Father, we find them in the 
Capital city of their nation, or world, preaching and 
testifying. There were devout man-jews out of 
every nation under the Roman heaven, " sheep," the 
" broken-hearted," and soforth, who were taught of 
God, and there was in the city much chaff. These 
devout men heard, the others were only "amazed." 
They mocked, but every creature, every Jew, must 
have the testimony, whether he be wheat or chaff. 



COLLECTANEA. 151 

Peter discoursed to them of Jesus, of Joel, of David, 
of resurrection, of death, of Spirit, of "the great and 
notable day of the Lord." Now this " notable day" 
is the "last day," or "last days," of Judah's com- 
monwealth. This is coming to Peter's understand- 
ing of Joel and Jesus. Joel informed him that there 
would be an outpouring of the Spirit before the na- 
tion should be destroyed, and Peter was sure that 
"this was that; "he could, therefore, understand 
Jesus when he taught the preaching of the Gospel, 
and the receiving of the Comforter, (John, xv: 26), 
before the end should come. This Comforter was to 
be with them to the end of their work, (John, xvi : 
7-11), in that world which was then beginning to 
" wax old." 

On another occasion he accused them of killing 
the " Prince of Life," and warned them " that every 
soul which would not hear that prophet (the Prince), 
should be destroyed from among the people ; " Acts, 
iii : 15-23, according to Moses, their teacher, as they 
claimed. But in his first discourse at Jerusalem, he 
was careful to notify them of the " notable day of the 
Lord," in which "desolations are determined" upon 
the " wicked husbandmen of his vineyard," from 
which it was impossible for them to escape. Now, 
let us see how Peter, who was with Jesus, and quest- 
ioned him regarding those matters, taught years 
after receiving the lessons. In writing " to the 
strangers scattered through" Pontus, and other coun- 
tries, to the " elect according to the foreknowledge 
of God, the Father, he said, " the end of all things is 
at hand." This was some eight or ten years before 
" they saw Jerusalem compassed with armies," and 
a short time before he " put off his tabernacle." In 
view of all that was before him, he could not close 



152 COLLECTANEA. 

his eventful life without calling the attention of 
those of "like precious faith" with him, to the end 
of the world to which his Lord had directed his ac- 
tion. He knew that " these be the days of venge- 
ance," (Luke, xxi : 22), and " great distress in the 
land, and wrath upon the people." He knew that 
many would fall by the " edge of the sword," and 
that others would be led into captivity, to remain 
" until the times of the Gentiles be fulfilled." He 
knew that Jerusalem, the " city of the great King," 
should be burned, and that " great tribulation, such 
as was not since the beginning of the world (at 
Sinai) to this time, no, nor ever shall be." Matt, 
xxiv : 21. Seeing all these things, he desired to 
warn those who had been " purged from their old 
sins." Such he desired should " make their calling 
and election sure." He calls the elect brethren, 
out of the Jewish nation, forward and relates to 
them what should befall their brethren of the flesh, 
and exhorts them not to be blinded by "false 
prophets," as he had been taught by his chief. 
Jesus had told him of this, and he now calls atten- 
tion to it. He calls these "false teachers" "pre- 
sumptuous,' " self-willed," "natural brute beasts," 
"wells without water,'' "clouds carried with a temp- 
est." He calls the attention to the fate of the world 
before the flood, to Sodom, and to other cities and 
peoples whom the Lord had destroyed. He tells 
them of the end of all who know not God. He knew 
that all who had never been purged from their old 
sins would be destroyed for that, he well understood 
when Jesus told him to preach to the Jewish world, 
but even some who had once escaped were likely 
to be " entangled again." He tells such, that if 
they had escaped, and then turned back, " that it 



COLLECTANEA. 153 

would have been better for them not to have known 
the way of righteousness, than, after they have 
known it, to turn from the holy commandment de- 
livered unto them." Certainly it was worse for 
them than for those who never knew the right way. 
Those who were only " vipers" would die to arise no 
more, while those who had been purged would die 
to arise to the judgment of the family of faith. They 
would suffer in the destruction of the Jewish world, 
and also in the beginning of the world yet to come, 
provided, always, that they had been purged, which 
Peter granted while he rebuked them. If, however, 
they never had been purged, their case would end 
at and with the end of the world, then near. But 
before hearing further from Peter, it is well to note 
the fact that he was the Apostle to the Jews, and that, 
therefore, I am making a right application of his 
language when I refer it to the Jews "elect," and 
to the "generation of serpent" Jews. Paul's testi- 
mony is as follows : " The gospel of the uncircum- 
cision was committed unto me, as the gospel oi the 
circumcision was unto Peter." "For he that 
wrought effectually in Peter to the apostleship of 
the circumcision, the same was mighty in me toward 
the Gentiles." Gal. ii : 7, 8. 

Thus Paul has well defined the work whereunto 
each was called. This, therefore, should be satis- 
factory to those who respect the Bible. But the en- 
tire twelve were called for the circumcision. Nor 
did any of them go among the Gentiles, unless spe- 
cially ordered. They did not go under the command 
to preach to the world. Some years after the Spirit 
was given at Jerusalem, Peter was sent to a border 
city, on a special mission. Six of the circumcision 
went with him, and after filling his mission, he was 



154 COLLECTANEA. 

called to an account by those of the circumcision, 
at Jerusalem, for going among the Gentiles, showing 
that none of them understood Jesus to command 
them to preach the Gospel to the Gentiles, when he 
said "go into all the world." 

As it has been already shown, it was the Jewish 
world that was to have the testimony, and that it 
was that world about which the disciples questioned 
Jesus in Matt, xxiv ch. I feel safe, therefore, (as I 
shall refer to this again when speaking of Paul) in 
following Peter while he writes of the "last days" 
of the Commonwealth of Israel. He says, that be- 
fore the "old world" was destroyed, Noah preached 
to them, and that eight entered the Ark and were 
saved by water, while all the others perished. It 
did not save them by granting immortality then, but 
it saved them from the destruction of the world out 
of which they had been taken, and carried them 
over to the new world, where it would be deter- 
mined whether they should live in it or not. So, 
also, Peter teaches that baptism would save those 
Jews who had been baptized, so as to carry them to 
the world to come on the Globe, where it will be 
determined whether they shall have eternal life or 
not. Their damnation would be determined at the 
appearing of Jesus and his kingdom, while the dam- 
nation of all unbaptized Jews would occur at the 
end of their world. 

Peter was one to whom command was issued to 
"go into all the world, and preach the gospel to 
every creature," and we now have his application 
of that language. 

Deity's Son told the disciples, of whom Peter was 
one, that the Jews of the serpent class would be 
acting as were the people of the old World, to which 



COLLECTANEA. 155 

Noah preached, and would not understand that the 
end was at hand— Matt, xxiv : 37 ; and Peter informs 
the elect out of the nation, that Deity saved Noah 
while he destroyed the ungodly of the old world. 
Here I remark that Peter was too scripturally in- 
formed, to affirm resurrection to future Judgment 
of those who perished in the flood. Nor does he ab- 
negate his faith by teaching resurrection for the ser- 
pents of his day. 

He now calls attention to the teaching of the 
Prophets concerning the "last days," (2 Peter, iii 
chapter, is under examination now) "and of the com- 
mandment of us, the apostles of the Lord and Sa- 
viour." He is careful to mention the " scoffers " as a 
sign of the " last days," who laughed at the idea of the 
coming of the Lord for the destruction of the world. 
Said they, "all continue as from the beginning of 
the creation." Peter accuses them of a "willing 
ignorance" of the word of God, regarding the old 
world as well as their own world. " Whereby the 
world that then was, being overflowed with water, 
perished. "The World that then was." Is any 
so blind as to refer this to the globe? Did the 
flood destroy the globe, the sun, the moon, the starry 
heavens ? Certainly not. But the world, age, or 
course, or order of things then existing on the globe 
to which Noah preached, perished. "All flesh 
died that moved upon the earth," (Gen. vii: 17, 
21, 22, 23, 24), is the Mosaic account of the end- 
ing of the old World. The flood had no evil effect 
on the globe. But it most thoroughly disposed 
of the world to which Noah had preached. But 
who could argue from this the destruction of other 
worlds to whom he had not preached ? The logic 
would be bad, and the idea absurd. Any congre- 



156 COLLECTANEA. 

gation of peoples, having a constitution,, laws, 
rules, and occupying any given territory on the 
globe, is a "world," with sun, moon, and starry 
heavens." It is an aion, course, or order of things. 
Now these were the things that perished in the 
days of Noah. "But the heavens, and the earth, 
which are now, by the same word are kept in store, 
reserved unto fire against the day of Judgment 
and perdition of ungodly men." 

This is the Mosaic world about which Jesus dis- 
coursed in parables to the multitudes, and explained 
to his disciples— Matt, xiii : 38, 40; xxiii: 36; and 
about which he gave certain signs of its ending — 
Mark xiii ch. Peter here sets forth his wisdom in 
the matter, which is foolishness to those who look 
for the destruction of the globe and starry heavens. 
" The heavens shall pass away with a great noise ; 
and the elements shall melt with fervent heat, the 
earth also, and the works that are therein, shall be 
burned up." "These things shall all be dissolved." 
"The heavens," the rulers or order over the earth; 
the "elements,' 5 the constitution and laws; the 
"earth," the ruled or order of things under the ru- 
lers ; " the works," the national religion. Peter quot- 
ed Joel, in Acts ii : 19, 20, which was as follows: "I 
will show wonders in heaven, above, and signs in 
earth, beneath ; blood, and fire, and vapour of smoke. 
The sun shall be turned into darkness, and the moon 
into blood, before that great and notable day of the 
Lord comes." This in his letter, he calls " the heav- 
ens, and soforth, which are now." 

They were then, but they are not now; they have 
passed away since Peter wrote. His " last days," 
referred not to our age. By no means. These signs 
in the " heavens above, and in the earth beneath," 



COLLECTANEA. 157 

were given by the anointed King, in Matt, xxiv ch. 
"The sun," the chief light in Israel's Mosaic Com- 
monwealth; "the moon," the "lesser light" in the 
same. Gen. xxxvii : 9, 10, and Luke xxi : 25, adds, 
the "stars," the "trembling" little lights in the 
world, (Ish. xxxiv : 3, 4, 5 ; Jno. xxxi : 35 ; Ezk. xxxii : 
7), which were also to be darkened. Now all of this 
changed not the globe, and the order of things set 
around about it. These sin not, and perish not. 
They have continued for ages, and will not, because 
they can not, stop the work of Deity to which they 
were called. They are systems from which lessons 
are learned. I have been thus particular, because 
the old Adam teaches the destruction of the literal 
heavens and earth. He is to be blotted, with his 
worlds, suns, moons, and stars, from the globe, and 
he desires all else to perish with him. In this he 
has no voice, however, and the Uncreated /will be 
no looser by the extinction of sin's flesh, which will 
rid the globe of sin, and give it to the new man, the 
Spirit multitude, called the Son of man, or the man 
Christ; to Abraham, and to his seed. Bat the Mo- 
saic, Peter taught, must pass away, that the new 
heavens and new earth " might be established on 
the globe at some future day, from him in accord- 
ance with the promise " of Deity through his holy 
prophets, before Peter was called upon to testify — 
Isaiah lxv: 17 to end; but Peter wrote more directly 
of the ending of the world which was then about to 
be burned up by the armies of the Prince, even the 
eagle Romans under Titus, who burned up " their 
city," and put to death thousands of the serpents, 
and blotted out their sun. 

I have followed Peter through, and I ask if he was 
not most faithful in the discharge of his mission to 



158 COLLECTANEA. 

the circumcision ? He was ordered into that world 
to preach and testify before the end could come, 
and, said he, " the end of all things is at hand." 

Again attention is directed to Matt, xxiv, in con- 
nection with Jude, who wrote also to those, (and 
about the others), of like precious faith with Peter, 
who had been called out §f the world that then was. 
Jesus told them that after the Romans had put 
them to great suffering and tribulation, that their 
"sun should be darkened, the moon should give no 
light, and the stars should fall from heaven, (chief 
Priests and Scribes), and the powers of the heavens 
should be shaken." Thus they would see the sign 
of the Son of man in heaven — comiug in the clouds 
of the Roman heavens with "power and great 
glory," (verses 30, 31), with his war trumpet, and his 
eagle Roman agents to gather his elect nation, 
which then had become "a generation of serpents 
from one end of the heaven (the Jewish) to the 
other," that they might be bound up like tares." 
Matt, xii : 27-42. Now all this was necessary before 
" the righteous can shine forth as the sun in the 
kingdom of their Father," (verse 43), which will not 
take place until "the new heavens and new earth," 
of which Peter wrote, shall be established in the 
land from which the Mosaic Commonwealth was 
removed. It ended then, but the other begins af- 
ter Jesus "comes and appears." 2 Tim., iv: 1. 
Keep up this distinction and all is made plain. 

The Mosaic ended in Seventy, the new begins 
after the ending, or in the ending of the Gentile 
worlds or times. Now Jude says to the " sanctified, 
preserved and called," that it was " needful to ex- 
hort them to earnestly contend for the faith which 
was once delivered unto the Saints," and to notify 



COLLECTANEA. 159 

them that "certain men had crept in among them 
unawares." What is his object? Is it to put those 
called ones on their guard concerning the evil of 
the Gentile times ? Evidently not. He wrote about 
the destruction of the Jewish world. Said he, after the 
Lord had saved Israel, " out of Egypt, he destroyed 
them that believed not." This is plain. The angels 
which kept not their first estate, but left their own 
habitation, he hath reserved in everlasting chains 
under darkness unto judgment of the great day." 
Who had he reserved ? The angels. What angels ? 
Certainly not those of the class, some of whom were 
Deity's messengers in Adam's formation. Were 
they not the angels, rules, chief Priests, who were 
in Mosaic chains of darkness at the time Jude 
wrote ? Jesus said of these Priest angels, in his 
day, that light is come into the world (Jewish), and 
men loved darkness rather than light, because their 
deeds were evil." John iii : 19. One of the Proph- 
ets says, " Make a chain, for the land is full of 
bloody crimes, and the city is full of violence, 
wherefore I will bring the worst of the heathen, and 
they shall possess their houses. I will also make 
the pomp of the strong to cease, and their holy place 
shall be defiled, destruction shall come upon mis- 
chief, and rumor shall be upon rumor, then shall 
they seek a vision of the prophet, (as they did of 
Jesus), but the law shall perish from the priests, (as 
it did in the days Jude wrote), and counsel from the 
ancients." Ezk. vii: 23-27. Thus those rulers 
which the law had made, had left their habitation, 
which was to do the office of Priest, and had sought 
to be the chief rulers in the kingdom, and had set 
aside the law of Moses by their traditions. These, 
I am persuaded, are the chained angels of Jude's 



160 COLLECTANEA. 

discourse, for he says they were " kept unto the 
judgment of the great day," which Joel calls "the 
notable day of the Lord," and Peter says " the day 
of judgment and perdition of ungodly men." Their 
fate was to be that of Sodom and Gomorrah and 
other cities about them." Jude closes, by reminding 
them that the state of things, as found by him, had 
been foretold. How that "mockers should come in 
the last time," which Peter calls the end of all things 
or "last days" of the world that then was; not the 
old world before the flood, but the Jewish, then 
" waxing old." Thus we have Peter and Jude in 
agreement. Jude is severe on those who had " crept 
in unawares." He knew that if they had been 
purged from their old sins, that they would pass 
over for a resurrection and judgment, and if not, 
they would end as Sodom, or if they had been 
freed and turned back to their " vomit," that even 
then they would not escape the tribulation of the 
last times, and yet would suffer for their sins after 
resurrection. But he, like Peter, rather granted 
than affirmed their claims. He, however, believed 
that they " crept in unawares," and such were no 
better, in the sight of Deity, than if they had not 
professed to be one of the "very elect." Jude, like 
the others who wrote of things connected with the 
fleshy Israelites, wrote of the end of their world, of 
the future kingdom, he had but little to say. 

Since it is manifestly plain that the "wrath to 
come," and many of the parables concerning the 
Kingdom, and that World, with the lesson taught in 
Matt, xxiv ch., added to the commission to the 
twelve, and more fully developed by Peter and 
Jude, had direct reference to the abolition of Ju- 
dah's ruling in the land deeded to Abraham and his 



COLLECTANEA. 161 

seed, it will now be of importance to introduce the 
testimony of 



Who was " ordained a preacher and an apostle," who 
magnified his office, which was that of " Apostle of 
the Gentiles," (Rom. vi : 13 ; 1 Tim. ii : 7), on the 
coming of the Lord, the Judgment, and soforth. In 
his letter addressed to his Hebrew brethren, he in- 
forms them that the " heavens and earth shall per- 
ish," and that " they shall wax old as doth a gar- 
ment— Heb. i: 10, 11, 12; and in the vii: 13, he says, 
" Now that which decayeth and waxeth old, is ready 
to vanish away." He adds in x, 37, that " Yet a little 
while, and he that shall come will come, and will 
not tarry." From his testimony, therefore, the coming 
"in a little while" of Jesus to take away that which 
was then decaying and waxing old, and was ready 
to perish, may be fairly seen. But that no one 
should doubt his meaning, he quotes from the Pro- 
phet, and applies it to that which was ready to 
"vanish away." "Yet once more I shake not the 
earth only, but also heaven. And this word, yet 
once more, signifieth the removing of the things 
that are shaken, as of things that are made, that 
those things which can not be shaken may remain"— 
Heb. xii : 26, 27. Once they had been badly shaken 
by the Babylonish Power, but Paul notified them 
that when he should come, who was to shake them 
again, that he would "remove them." Thus the 
Aaronic order of priesthood, would be shaken out 
of the way, and give room for Melchizedek, and the 
" amended constitution " for the age to come. 

From this, no one will question the agreement of 
Paul with the twelve who were sent to the circum- 
12 



162 COLLECTANEA. 

cision, while he was specially sent to the uncircum- 
cision, (Gal. ii : 7, 8), although he was authorized to 
speak to " the children of Israel " among the Gen- 
tiles — Acts ix: 15. He taught both. When he taught 
Hebrews, he never failed to warn them of the cer- 
tain overthrow of their commonwealth, and this 
often aroused the serpents, who boasted of their 
nationality and nation at Jerusalem, although they 
had sought other cities as places of business. They 
did not believe that their Kingdom was to be taken 
from the Chief Priests. True a few who had been 
taught of the Father, gladly heard and accepted 
Paul's word. But he had to instruct the Gentiles 
who had no special interest in the " ending of the 
world," of which Paul was once a jealous con- 
stituent. The Hebrews were to be taught the Gos- 
pel, and " the great and notable day of the Lord's " 
vengeance, which was soon to require the aid of the 
Romans, among whom Paul was to go proclaiming 
glad tidings of the future greatness of the Hebrew 
Commonwealth, while the Roman Gentiles were to 
be specially instructed with reference to the Mon- 
archy which was to follow the times of the Gen- 
tiles. He had a more difficult task, if possible, than 
the Apostles of the circumcision. Bigoted Jews, 
and idolatrous Gentiles, had been assigned to Paul, 
and as Peter has said of him, (2 Peter iii : 15, 16), 
he " hath written in all his epistles, speaking in 
them of those things ; in which are some things hard 
to be understood" — of the things of which Peter 
wrote. It was hard for a Gentile to understand 
what Paul might mean by " the coming of the Lord," 
and the Judgment of the world, since they were not 
under the Mosaic course of things. 
A Jew would, if he was taught of the Father, un- 






COLLECTANEA. 163 

derstand Paul, while a Gentile would be at a loss to 
make the proper distinction between the " coming" 
and the " appearing" of the Lord, still he might so 
understand if he would not " wrest the scriptures." 

Comprehending the work to which Paul was or- 
dained, let a few of his sayings be studied. When 
he "reasoned of righteousness, temperance, and 
judgment to come," (Acts, xiv: 25), "Felix trem- 
bled." Here Paul, who was accused of the Jews, 
was called before one who was " for many years a 
judge unto this nation." Paul affirmed before the 
judge what he believed, and denied the charges 
made against him by the Jews. What was the im- 
pression made on Felix ? Evidently that that nation 
was about to end, and that he would be cast out of 
office. He trembled, as do all office-holders, when 
thus accused, but he did not feel hard towards Paul 
for the sayings, since Paul did not accuse the Gen- 
tile rulers with the crimes which had caused Deity 
to notify them of his purpose to pour out wrath 
upon the Jews through the Roman eagles. Paul's 
judgment to come, which made Felix tremble, was 
John's wrath to come on the "generation of vipers." 
It was the Hebrew Kosmos, and not the Eoman, of 
which he spoke. Paul, in writing on another occa- 
sion, says, "This know also, that. in the last days 
perilous times shall come, (2 Tim., iii : 1), and he 
gives certain signs in the chapter of these times, 
with instruction to rightly divide the scriptures, 
which would thoroughly furnish the man of God. 

These "last days" were Peter's "last days," and 
when he referred to the " last days," he had in his 
mind the world which was " waxing old." He and 
the twelve were one on these things. 

J esus required " that this gospel of the Kingdom 



164 COLLECTANEA. 

should be preached in all the world; for a witness 
to all nations ; and then shall the end come ; " or 
that the Gospel should be preached to every crea- 
ture (every Jew) in the world — the Jewish world — 
whether that Jew be in the land, or on Gentile ter- 
ritory, and since the twelve were only to go "unto 
the uttermost parts of the earth," (Acts i : 8), which 
could mean only to the end of the Jewish heavens 
and earth, on the land then occupied by the Jews, it 
was made the special work of Paul to visit the Ro- 
man heavens and earth. But he did not call down 
" damnation," or " wrath to come" in the "last days," 
upon the Roman world. Vengeance on that was 
reserved for the "latter days" of Gentile times. 
Vengeance on the Jew first, then when Israel shall 
be restored, on the Gentile — Rom. ii : 9. 

Paul would not, nor did not tell the Gentiles that 
if they " believe not," that they should be " damned." 
They were "already condemned" in old Adam, and 
nothing short of entering the New Man could carry 
them over to the " appearing " of Jesus. But a Jew 
was under the " curse of the law," and although he 
was dead in Adam, yet he was subject to the punish- 
ment of Deity, for transgression of the Sinai law 5 
which punishment was the " wrath to come " in the 
last days of that world, and if a Jew " believed not," 
he should be "damned" at the ending of the nation, 
not that he should be carried over to the judgment 
of the "household," at the "appearing" of Jesus. 
To this he could no more go than a Gentile, unless 
he should enter the Name, which is the Ark to 
carry over to the "new heavens and new earth," 
after the Gentile beasts shall have run their course. 
Paul understood this well. 

The hell into which the Jew was cast, was not 



COLLECTANEA. 165 

necessarily the grave, but many did die, while others 
were sorely afflicted and driven among the Gentiles, 
where finally the grave found them. So that gener- 
ation of serpents are under the condemnation which 
has not been broken for them, hence they are "per- 
ished like the beasts," as their King teaches, and 
will " never see light." But their children have per- 
petuated the stock of Israel, and will early be called 
upon to move into the land of their fathers, or per- 
ish by the sword — Amos ix: 9 to end; Ezk. xx: 33 
to end. 

Now Paul says that "the gospel "had in his day 
been preached to every creature which is under 
heaven," (Col. i: 23), not that every individual Gen- 
tile had heard it, but that " every creature " referred 
to in the commission. He says, also, that "indigna- 
tion and wrath : tribulation and anguish upon every 
soul of man who doeth evil: of the Jew first," was 
revealed. Jesus said the end should come after the 
world had heard the Gospel, and Paul informs us that 
the work had been faithfully performed. 

Now turn your mind to the wars in the land of 
Israel. Behold the " Son of Man " covering the 
whole land with Roman eagles. Fire, blood, smoke, 
and earthquakes were the order of the day. Tribu- 
lation, distress, and unheard of misery in all the 
cities, woman eating their babes v darkness was on 
all the face of the Jewish earth. Titus stands be- 
fore the gates of the "city of the Great King," 
waiting for him to deliver it into his hands. The time 
was at hand, the work was accomplished, and the 
world ended ; the sun, moon, and stars, were dark- 
ened ; the heavens were " rolled together as a scroll," 
and "folded up" to be changed or amended at His 
" appearing and Kingdom." 



166 COLLECTANEA. 

Thus ended the old Hebrew Commonwealth, and 
its peoples strangers in a strange land, under the rod 
of correction "until the times of the Gentiles be 
fulfilled," when all Israel— the twelve tribes— shall 
be saved; and a great and glorious Hebrew Com- 
monwealth will arise in the land of Yahweh, who 
will "reign in Mount Zion, and in Jerusalem, and be- 
fore his ancients gloriously." Yahweh came at the 
destruction of the world, and he will appear in Je- 
rusalem at the end of the days appointed. 

But of the times of the Gentiles, 

PAUL AND JOHN 

wrote in explanation of what the Prophets had said 
should come to pass after the ending of the Jewish 
world. Paul wrote of the "Man of Sin," who was to 
appear in full robed serpent authority, before the 
"day of Christ" could come — the day when he 
should appear for the correction of all things — 2 
Thess. ii ch. But in writing thus, some seem to have 
confused what Paul taught about the end of the 
Jewish world, with what he taught about the " Man 
of Sin" being consumed by the spirit of his mouth, 
(the Lord's mouth), and destroyed by the brightness 
of his coming." He taught both truths. The Gen- 
tiles were more directly interested in knowing this 
last coming than the former. Now, since the days 
that Paul wrote, Deity has been slowly, but surely 
working out his "eternal purposes" concerning Is- 
rael and the Gentiles. Nothing is accidental with him. 
It is all according to his foreknowledge. Nothing goes 
wrong in his fixed arrangements. Certain King- 
doms were to subdue other certain Nations, until 
time to save Jacob, and make sure his oath to David. 
Of these things, John, who wrote in Patmos, was 



COLLECTANEA. 167 

kept until Jesus came and destroyed Jerusalem, 
(John xxxi: 22), that he might receive "The revelation 
of Jesus Christ, which God gave unto him, to show 
unto his servants things which shortly must come 
to pass: and he sent and signified it by his angel 
unto his servant John " — Rev. i : 1. To have revealed 
to the twelve what was revealed to John, after they 
had fallen asleep, would have been confusion. They 
were called for a certain work, and for that work 
they were thoroughly qualified, but although they 
were not ignorant of the Prophets, yet it was not 
required that they should be instructed in a work 
specially, that they would not then be called on to 
do. They had to do with that world, and their teach- 
ing should be so understood. But if he saw proper to 
save John, through whom he would interpret the 
Prophets concerning the things to come to pass dur- 
ing the dispersion of Israel, that was no affair of 
others. So while Paul, Peter, Jude, and James, 
wrote more directly of their times, and with John, 
referred to certain future things, yet John was 
caused to write things which were shortly to come 
to pass, beginning after the end of the Mosaic world. 
The Prophets had been presented with certain deep 
matters in relation to the purposes of Deity, and 
now it was for John to be made acquainted with the 
application of these things, and .to write them for 
the instruction of his brethren. His writings are 
hard to be understood by those unacquainted with 
the Father's teaching at an early day. Indeed, none 
but those who are called and chosen, can understand 
John. But they have eyes to see and ears to hear. 
The beast Kingdoms of which Daniel wrote, were 
brought before John, by which the servants of Deity 
are assured that those beasts had not all passed 



168 COLLECTANEA. 

away at the time of the public appearance of Jesus 
in Judea, as some vainly affirm. The wars, the 
troubles, the divisions among the Gentile nations, 
of which Deity's Prophets wrote, are shown to John, 
and declared to be future from him. "I will show 
thee things which must be hereafter," (Eev. iv: 1), 
said the one who spoke to him. Now, if he uses 
judgment in this book of his, or wrath, he does not 
refer to the judgment and wrath which come on the 
Jewish world in its ending, but refers to the times 
of the Gentiles, and the wrath and judgment ap- 
pointed for the generation of false religionists, and 
all manner of fleshly rulers and peoples who are not 
called unto the kingdom of Deity. John looks over 
to the appearing of Jesus, and sees what must come 
to pass before he appears, as well as what will fol- 
low his appearing. He sees wars up to his appear- 
ing ; he sees Gentile religion in full blaze ; he sees 
Deity's chosen few trodden down ; he sees wars in 
the Gentile heavens; he sees all nations mad ; he 
sees Jesus appear, and the immortal hosts standing 
with him; he sees wars after that; he sees all na- 
tions quiet for an age. of one thousand years; he 
sees war again in certain quarters; he sees the 
enemy finally destroyed, (Rev. xx: 1-9), and sees on 
beyond. 

If the reader would understand Revelations, let 
him get the works of John Thomas, M. D., who has 
given the only true explanation of that truly inter- 
esting book. If John, of Patmos, saw it and wrote 
it for his brethren, John, of Hoboken, has uncovered 
those deep sayings for his brethren. I most fully 
accept what both have said, for both have said the 
same things, which are too deep for the flesh. 

It is generally conceded that John wrote the Apo- 



COLLECTANEA. 169 

calypse after the "wrath" and "vengeance" of 
Deity had been poured out on the Jewish nation. 
The year 96 is fixed as the nearest approach to cor- 
rectness for the date of this wonderful book. 

Peter and Jude lived, and wrote their epistles be- 
fore the ending of the Israelitish nation, perhaps 
between 64 and 65, and James wrote between 60 
and 62, while Paul wrote all of his fourteen epistles 
between the years 53 and 70. Acts of Apostles was 
written by Luke, perhaps about 63. The books of 
Matthew, Mark, and Luke, were all written before 
the destruction of the Jewish world, but it is most 
probable that the book of John was written about 
the time he wrote the Apocalypse, while it is evi- 
dent, from certain language, ("Little children, it is 
the last time "), that he wrote his three epistles be- 
fore and near the end of the aion of which he had 
been taught in the days of Jesus. 

The most profound thinker and writer of the 
French infidels, says: "Upon the whole, I accept 
the four canonical gospels as authentic. All, in my 
judgment, date back to the first century, and they 
are substantially by the authors to whom the are 
attributed." This is of value, coming from an enemy, 
and that too from one who critically examined every 
means known to the world of literature for proof to 
overthrow the system revealed in .the book which 
gives that class of thinkers much perplexing and 
irritating annoyance. I have introduced these 
books and dates, with the quoted proof, to establish 
in the reader's mind, with double force, the applica- 
bility of what has been said regarding the "last 
days " of the Israelitish Commonwealth. To know 
when the books were written, goes far to fix that 
about which they were written. 



170 



COLLECTANEA. 



Notwithstanding John may have written'his life 
of Jesus— called " St. John," by the King's transla- 
tors—after the destruction of Jerusalem, yet he 
would write what occurred in the "last time" of the 
Mosaic World, because the subject of his history 
lived and died in the end of that world. He states 
what Jesus taught as clearly as Matthew, who is 
supposed to have written in a few years of the cru- 
cifixion. I am particular here, because some quote 
from John regarding Judgment, and the " last day," 
as if he had the Kesurrection and Judgment in his 
mind. John, like the others, knew what is recorded 
in Matt, xxiv chapter, and when speaking of the 
class of persons, and their fate therein set forth, he 
would, although writing about it after it had occur- 
red, place them, and language used about them, be- 
fore and at the end of the aion. Matthew, Mark, Luke, 
and John, if writing about resurrection and Judg- 
ment, always speak of a different class of people 
from what they do in referring to the end of the 
world, in which the enemies of Jesus were living. 
They understood where to place responsibility to 
resurrection, because they knew who was the Resur- 
rection. They kept up the distinction between the 
Judgment of the nation, and the accountability of 
those whom Jesus called his "friends" — Johnxv: 
14. What they wrote on these questions is plain 
enough, if read from the stand-point from which they 
wrote. Many sayings of theirs, or rather of Jesus, 
are applied to ideas put into our heads by others, 
which have no sort of application. To carry what 
is said about the " wrath to come " on fleshly Israel, 
over, and apply it to the seed of Abraham, by faith, 
is to disjoint the entire system of Revelation. If, 
however, regard is paid to what those holy men 



COLLECTANEA. 171 

wrote about rebellious Israel, in the "last days," as 
foretold by Moses and the Prophets, their language 
is intelligible. 

To resume, and then to conclude the very interest- 
ing matters set forth in the prophetic and apostolic 
teaching, concerning the tribulations of Israel after 
the flesh, I beg to call attention to the testimony of 
John. Said he, " Little children, it is the last time : 
and as ye have heard that the antichrist shall come, 
even now are there many antichrists ; whereby we 
know that it is the last time " — 1 John ii : 18. This is 
what he heard Jesus say, as recorded by Matthew? 
"Many shall come in my name, saying, I am Christ," 
and " then shall arise false Christs," is the saying of 
Jesus as a sign of the end, which John calls the last 
time. John is certain about it, because he sees the 
antichrists. It is very evident, therefore, that when 
he recorded the language of Jesus, in John xii : 48, 
he had in his mind the "last time," or the "last day," 
or the "notable day of the Lord," in which the Mo- 
saic order of things was to pass away. 

"He that rejecteth me, and receiveth not my 
words, hath one that judgeth him : the word that I 
have spoken, the same shall judge him in the last 
day." The word that I have spoken, means more 
than is generally granted. The Father, in him, had 
even spoken the word through Moses and the Proph- 
ets, concerning the last day of the Commonwealth 
of Israel, before Jesus was born, and Jesus could not 
revoke what the eternal Christ— Spirit uttered be- 
fore manifestation in him. Those who rejected him 
could not " escape the damnation of hell," for the 
word had gone forth ages before the birth of Jesus. 
Nor were the rejectors to die, arise and receive their 
punishment in the end of the Gentile times, at the 



172 COLLECTANEA. 

account giving of the household of faith, composed 
of those whom they hated. No, their day had come, 
and there was no escaping the punishment for their 
transgression of the law of Moses. That was the 
law under which they sinned, and before it ended, 
they must be punished. 

Now this " last day " is the " last time " of which 
he wrote, and of which Jude (18) speaks. The "last 
days" were the time of the end of the Jewish 
World; and the "last day" of those days was the 
last part of the time, called by Peter "the day of 
Judgment and perdition of ungodly men." In this 
day the Word would judge the rejectors. 

Moses warned their fathers of the evil that should 
befall them if they rebelled. "I will send wild 
beasts among you which shall rob you of your child- 
ren, and destroy your cattle, and make you few in 
number, and your highways shall be desolate." 
" And I will make your cities waste." " I will scat- 
ter you among the heathen " — Levit. xxvi : 1. The 
Roman wild beast, in 70, devoured them, and made 
their cities waste, and the land has been enjoying its 
Sabbaths for 1800 years. Without referring to each 
parable that teaches a lesson to the serpent gener- 
ation, about destruction in the end of that nation, I 
may add that it is well to look before applying the 
parables to the household of faith. Nor should a 
parable be carried over to the appearing of Jesus for 
restoration, unless it is certain that restoration, and 
not destruction, is the lesson to be taught by their 
King. It is fatal to the harmony of the teaching of 
Deity, to wrest the parables from their application 
to Israel, either in their tribulation or restoration, and 
apply them to Gentiles. In Luke, xv chapter, a good 
lesson can be learned with these things before the 
mind. 



COLLECTANEA. 173 

Cast your eye now back to the scenes brought to 
view in the ending of the Mosaic aion. Its sun 
darkened, its moon giving no light, its stars falling, 
its heavens shaken, the Son of man marching his 
hosts of Koman eagles as a storm-cloud, to sweep 
away the Jewish carcas, the tribes mourning, the war 
trumpet sounding, the Eoman angels gathering the 
elect nation to carry it away, and famines and pesti- 
lences. Truly, if those days had not been shortened, 
no flesh could have been saved. 

Eighteen hundred years are in the past, and Israel 
is yet a " by- word," and a " hissing," " a scattered 
and peeled Nation." Her days of darkness and tribu- 
lation, however, will soon be in the past. Yahweh 
will soon "arise and have mercy on Zion: for the 
time is come" — Ps. cii: 13. "The deliverer" will 
early appear, and Israel shall be saved from her dis- 
persion — all Israel — the twelve tribes will again be 
saved from their enemies, and their Father will plant 
them in their own land, to move no more ; nor shall 
their enemies again rule over them — 2 Sam. vii: 10; 
Amos ix: 14, 15. "They shall build the waste cities, 
and inhabit them; and they shall plant vineyards, 
and drink the wine thereof; they shall also make 
gardens and eat the fruit of them. The "new heav- 
ens " will have been brought into glorious reality 
over the " new earth " — 2 Peter iii : 13 ; Is. lxv : 17 
to 25; and joy and gladness will spring up in the 
hearts of those who have waited for the day of good 
things. 

The Melchizedek Priesthood will, as the new 
heavens, assume the oversight of Abraham's restored 
fleshly children, which will make the new earth, and 
these sons and daughters of the friend of God shall 
no more see their sun darkened, for the " Son of 



174 COLLECTANEA. 

righteousness shall arise with healings in his 
wings" — Mai. iv: 2. Abraham, Isaac, and Jacob, 
from whom they sprang, will be seated in the heav- 
ens as watchmen for those whom Deity will draw 
near to himself for instruction. Not one word of all 
that the eternal Ail has spoken concerning them will 
fail. He is able to save, and he is able to destroy. 
The day of destruction for Israel will then have 
passed, and the hour of adjusting and settling the 
affairs of the Gentiles will have arrived. Mystery 
Babylon, and her harlot daughters, and serpent 
clergy, must then pass under the rod. 

Now, if what has been said, is in agreement with 
the word of Deity, we shall be enabled to read the 
parables with quite another view from the one 
usually put forth. It was not the believer to whom 
parables were put, but to those who were the "wise 
and prudent," (Matt, xi: 25), because Deity had 
" hid the mysteries of the kingdom " from them, 
(Matt, xiii: 11), and revealed it to "babes" in 
knowledge. In the parables will no doubt be found 
the Mosaic and prophetic teaching concerning the 
estate of the Israelitish Commonwealth at the com- 
ing and manifestation among them of Yahweh— 
John 1 : 27-34. It is of importance to note who 
spoke the parable, to whom spoken, about what 
spoken, and the circumstances calling it out. Again, 
note that many of the parables begin by saying " the 
kingdom of heaven is Mice" such and such things. 
When the parable thus begins, be careful not to ap- 
.ply the teaching to the " heavens" but apply it to 
the kingdom. The kingdom belongs to the heavens, 
and the kingdom was overturned, while the heavens 
were abolished. That is, the rulers then in power, 
were forever set aside, but the kingdom was only 



COLLECTANEA. 175 

overturned for a time. But the supreme heavens 
have not been abolished. Jesus and all of his im- 
mortal brethren will constitute the heavens over 
the restored kingdom. As a rule, the parables will 
interpret and apply to the kingdom between the full 
organization of the kingdom at Sinai, under Moses, 
and its overthrow in 70, by Jews, through the Ko- 
mans. Occasionally a parable refers to restoration. 
At Sinai, Yahweh gave the Kingdom into the hands 
of his servants, and in 70 he came and took it out of 
the hands of the chief priests who had forsaken the 
right way — Matt, xxi: 43, 45; Matt, xxv and also 
xxiv chapters. But he did not give the Kingdom to 
the rightful heirs (James ii : 5 ; Luke xii : 32) at the 
time that he took it from his enemies. He reckoned 
with his enemies at the destruction of Jerusalem, 
and he will reward his friends when he appears 
again— Matt, xix: 28; xxiv: 45-47; xiii: 43; Kev. 
ii: 26. 



176 COLLECTANEA. 



OHAPTEE IX 



The World for which Jesus gave his Life — The Reconciled 
World — The Household World — He gave Himself for 
the Church — The Ecclesia or Church — Abel in the 
Church — ISFo Church Officials — From Adam to Jesus — The 
Book of Deity — The Object of Societies — Servants do not 
Rule Each Other — God set some in the Church — Help 
One Another — The Head — Husband and Wife — Forgive 
a Brother — Assemble — Who may Worship — The Clergy. 

The Spirit informs us that "Jesus Christ himself 
is the chief corner-stone " of the building of Deity — 
Eph. ii: 20. From this we are enabled to go into 
the work of examination regarding the world, build- 
ing temple or heavens of Deity, of which Christ is 
the chief corner stone. I have remarked elsewhere, 
that Abel is a constituent of this building, but here 
it may be stated that Abel was placed upon the 
chief corner-stone, although Jesus was then unborn. 
Christ was from the first the chief, and in the end- 
ing of certain ages Jesus became Christ, and the 
first or chief born among his brethren, which gave 
to him the pre-eminence, and made him the Alpha 
and Omega of Deity's heavens, which Peter denomi- 
nates the new, which are to be the powers and ele- 
ments over the Kingdom which now is in ruins, but 
which will then be set up in the country secured to 
Jesus, the Christ, by oath to Abraham and David, 
by his Father. The Mosaic kingdom and heavens 



COLLECTANEA. 177 

passed away, and in due time the new heavens and 
earth will take their place, at which time Abel, 
Abraham, David, John the Baptist, and Peter, will 
be clothed with immortality, and all who shall then 
be found standing on the chief corner-stone, having 
no guile in their hearts. A period of six times, ages, 
or worlds, or days, courses, or orders, will then have 
passed, out of which Deity will have taken his 
chosen ones, in whom he wills to dwell through the 
ages then beginning, and reaching over into the 
period beyond the ages of mortality. Both Jews 
and Gentiles, of the flesh and blood of their fathers, 
will then have run the course appointed for them, 
prior to the full manifestation of Deity in a multi- 
tude on the globe. 

The temple, the building, the household, the 
heavens, the ecclesia, are only different words for 
the same thing. It was for this royalty that Jesus 
gave his life. He died for the peoplewho compose 
his household. This is the World for which Jesus 
pied. 

"Behold the Lamb of God which taketh away the 
sin of the world," said his messenger — John i : 29. 
Now it can not be argued truthfully that John had 
in his mind the sins, or sin of the entire Adamic 
race, which the ignorant called the world. Nor can 
it justly apply to the whole world of Moses, for he 
did not take away the sin or sins of that nation, be- 
cause Deity poured out vengeance on that world in 
the "last days." But he did take away the sin of 
those whom the Father gave him out of the world. 
*\ For God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in (into) 
him should not perish, but have everlasting life. 
For God sent not his Son into the world to condemn 
13 



178 COLLECTANEA. 

the world, but that the world, through him, might 
be saved"— John iii: 16, 17. Now it is true that he 
appeared in the land of Abraham " once in the end 
of the world (hath) he appeared to put away sin by 
the sacrifice of himself," (Heb. ix: 26), was the 
teaching of Paul. And while this is clearly true, yet 
it is equally plain whose sin was taken away. To 
take away sins or sin, is to remove the cause of sin. 
The flesh and blood of Adam, is sin in the sight of 
Deity, and to take that away would be to remove 
sin, to save from sin. This is just what he did do. 
He gave his flesh and blood for his brethren, and 
thus in fact freed them from it — took away their sin, 
although for awhile they are clothed with it. Yet 
they are free from Adam. 

Jesus put away the flesh and blood which he took 
on, which was the flesh and blood of his brethren,, 
and he put on immortality, put on Spirit, and thus 
secured the holy government for his household, or 
his people, who constitute the aion, or world, from 
Abel to the end of seven thousand years. It was 
not the purpose of Deity that these should perish, 
but that they should be saved, and this could only 
be accomplished by the death of one for all, since 
all were dead, and never could arise unless one 
should take their place. This Jesus did. Hence he 
took away sin, "loosed the pains " of death for his 
people, and "set the captives free." "The bread of 
God is he which cometh down from heaven and 
giveth life unto the world"— John vi: 33. Surely 
one can determine what world is here intended. 
Said Jesus, "I am the bread of life; he that cometh 
to me shall never hunger; and he that believeth on 
me shall never thirst," assists to fix the meaning 
more definitelv in the mind. "The bread that I will 



COLLECTANEA. 179 

give is my flesh, which I will give for the life of the 
world." Which can be applied to no world but the 
people of the aion, of the aions — the Abrahamic 
family of faith, who are called out for the rulers of 
the aion. The men which Deity gave him out of 
the Jewish world, (John xvii: 6), Jesus accepted a3 
his people, and these men belong to the world for 
which he died. "They are not of the world, even as 
I am not of the world." "I pray for them: I pray 
not for the world." 

He gave his life for the world, yet he prayed not 
for the world. How is this ? The aion of his day 
was a wicked aioa, but the aion of which he is the 
chief corner-stone, the Lamb slain from the found- 
ation of the world— the one for which he prayed, 
was the aion taken out of all the aions. Abel be- 
longs to this world or aion. Paul in 2 Cor. v : 18, 
19, says, " that God was in Christ reconciling the 
world unto himself, not imputing their trespasses 
unto them." Here the matter is intirely plain. 
The world here, is the world of believers, and none 
others. He imputes no sin to this world because he 
died for it, and thus reconciled it to God. This is 
the world that is free from the Adamic condemna- 
tion, while the Jewish world was " already con- 
demned," both in Adam, and under Moses, for 
national transgression of Sinai law. The end of that 
world, however, did not disarrange the world for 
which he died and reconciled to Deity. But those 
who constitute the reconciled world, were "redeemed 
by the precious blood of Christ, as of a lamb with- 
out blemish and without spot," (1 Peter i : 19), " who 
was verily foreordained before the foundation of the 
world, but was manifest in these last times for you," 
the reconciled world, for he was the Lamb slain from 



180 COLLECTANEA. 

the foundation of the world" — Eom. xiii : 8 ; and the 
world for which he died, is the one whose foundation 
he is, for it is founded in him. In fact that world 
could not have existed had he not laid a foundation 
for it, and hence it is easy to understand him when 
he speaks of the " sin of the world," and being " rec- 
onciled to God." John says that, "he is the propiti- 
ation for our sins, and not for ours only, but also for the 
sins of the world"—! John ii : 2. For Abel's, as 
well as John's sin, and for all who belong to that 
world, to the end of the aions, or the seven thou- 
sand years of flesh and blood. Then, while it is true 
that Jesus was born in Judea, yet he was not of that 
world, but belonged to the world of faith. 

"They are not of the world, even as I am not of 
the world," said Jesus. Yet he died, gave his life 
for them. It is therefore certain that his household 
constituted a world or order of persons who shall be 
the " heavens " over the earth, in the aion, or the 
seventh thousand year of the ruling of the flesh. 
The word made flesh "was the true light which 
lighteth every man that cometh into the world," 
(John i: 9), is surely the world of light bearers for 
the ruling of the kingdom and dominions, when the 
Davidian Kingdom shall arise in the Abrahamic 
land. Every man that enters that world is enlight- 
ened by the " morning star " and " sun of righteous- 
ness," whose name is Yahweh. 

He said to the Jews, (John viii: 22, 23), "ye are 
of this world; I am not of this world." He taught 
the "viper" Jews that their world should end with 
great tribulation to them, but there was a " world to 
come," (Heb. ii : 5 ; vi : 5), of which the Jews had 
not tasted. It is this world of which Jesus and his 
brethren are the temple, the ecclesia, the kings, the 



COLLECTANEA. 181 

heaven. But the Jews were of the Mosaic world, 
and Jesus, and those who were taken out of the 
Mosaic aion, were not of that order of things, but 
they belonged to the world to come to light after 
the times of the Gentiles be ended. The Mosaic 
ended, and the Gentile beasts, heavens, and earth, 
were to continue until time to favor Zion should 
come. Then the aion revealed to Abel, Abraham, 
David, and Paul, would begin to open its pages and 
to pour out its blessings upon the children of Israel, 
and the submissive Gentiles. All who may be rulers 
with Jesus, for that aion, as well as for all who shall 
enter his name during that age, did he die, but for 
those out of him he did not. 

Paul says, that " Christ is the Savior of the body," 
and that he loved the Church, and gave himself for 
it. That he might sanctify and cleanse it with the 
washing of water by the word. That he might pre- 
sent it to himself a glorious Church, not having spot 
or wrinkle, or any such thing ; but that it should be 
holy and without blemish" — Eph. v: 23-27. Here 
is the "body" of people for whom he gave himself. 
He died for the Church of which Abel and Paul 
were members. This body of which he is the chief 
corner-stone and Savior, is the new heavens of the 
world to come. It is a world taken out of many 
aions, and itself to be the chief and unending aion or 
world. If the reader keep in his mind that world 
does not mean the globe, but an age, course or or- 
der of things and persons on the globe, he will be 
qualified for the work of studying into the deep 
things of Deity. Let it also be remembered that 
Jesus gave himself for the church, and that he did 
not give himself for those who are not of the " body, 
the church." These truths stored away, and one 



182 COLLECTANEA. 

will ever be ready to dispose of difficulties thrown 
into his path by those whose minds are enlightened 
by the darkness of the Serpent's "lie." 

No one can appear before the Judge of the quick 
and dead, who has no substitute. If he falls asleep 
in old Adam, his end is to return to the elements of 
which he was made, without any chance for a "re- 
building." No one died for him, and therefore his 
sleep is unending death. It is the church that is in 
the resurrection, and it is that body that will appear 
before the Chief Brother, from which body he will 
select his future associates, and the nobles of the 
globe; the unworthy he can cast off, who die for 
their own sins committed after he had freed them 
from old Adam. 

The years which have passed since the last Apos- 
tle fell asleep, with the teaching of those whose 
minds are filled with the traditions of the serpent 
Jews, and the idolatry of the Gentiles, make it most 
perplexing and difficult for one to read the Bible 
understanding^, or to comprehend the object and 
work of the Ecclesia or Church. 

The general idea of the religious is seen in the 
various churches abroad in the land. 

Mystery Babylon, has her Pope, and under officers 
reaching down to the ignorant masses which she 
calls the church. But all authority is in the officers 
who own the people who are under them. In truth, 
the Pope is the Catholic church. 

The Protestants, coming out of Catholicism, 
brought along the priestly idea, somewhat modified, 
so that their churches are only reformed Catholics. 
Neither the one nor the other can define the purpo- 
ses of Deity, nor understand the workings of his 
mind concering theaffairs of the nations inhabiting 



COLLECTANEA. 183 

the face of this little planet. While their forms of 
what they piously call religion, may assist the Dia- 
bolos in the restraining of sin's flesh, yet they are no 
more the people of Deity, than are the political or- 
ganizations called nations. Both are only present 
necessary evils, to be removed at an early day to 
make room for the establishment of an order of 
things which will result in equal justice to all the 
race whose name is man. Wars will displace these 
selfish and serpent begotten orders, and introduce 
that aion, or course of things, of which Deity made 
promise to his chosen ones from Abel to John. 

The people do not understand what Deity means 
by church. They suppose that it takes preachers, 
elders, deacons, and soforth, to make the church. 
Of course they understand that men and women, 
and even babes, can belong to church, provided, al- 
ways, that the officers aforesaid, are in official posi- 
tion to take them in. They suppose that those of- 
ficers can take into and put out of the church such 
persons as they may accept or reject. This comes 
from their teaching. 

When Abel made an acceptable offering to Deity, 
he was at once recognized as one of Deity's elect 
people, a stone for the building. May I ask who was 
there to receive him into the church ? Where were 
the officials ? Abraham, Moses, Samuel, David, Dan- 
iel, the other Prophets, John the Baptist, those 
w T hom he immersed, what officials stood ready to 
take them into the church? The entering of the 
saving name was all that was required in those days, 
to constitute one a son of Deity, a member of the 
body of Christ. But beginning at Pentecost, and 
going down to the death of John, there were officials, 
I. am told, who received believers into the Church. 



184 COLLECTANEA. 

Is it possible that Deity changed his plan so as to- 
make room for official dignitaries ? Certainly not. 
What had the supposed officials to do with Deity's 
selections out of the nations ? Pray tell me which 
one of Deity's messengers ever refused to receive 
into the church, or body of Christ, one whom Deity 
had called ? Was it the work of Prophets and Apos- 
tles, Bishops, and Deacons, to set in judgment and 
determine whether Deity had made a good choice ? 
Did Deity call out certain men to be his servants, 
and require them to say who else should be fellow 
servants? Please, when? 

But I am confronted with an array of texts show- 
ing that there were churches and officers in the days 
of the Apostles, and therefore, there should be 
churches and officers in the year 1872. This is bad 
logic, and worse revelation. 

There were High Priests in the days of the proph- 
ets, who made offerings of lambs to Deity for the 
sins of the people, therefore there must be such 
things now. This is the logic, but it is claimed that 
these lamb sacrifices have been rendered unneces- 
sary by the sacrifice of Jesus. Granted. But yet 
there is a necessity for church officials, it is claimed. 
This I deny. There was at no time a necessity for 
church officials, from Abel to John, in Patmos, in 
the sense used by the religious. Deity had proph- 
ets, but were they the judges of the work to be 
done? By no means. Deity taught and testified 
against the people by his Spirit which he put in his 
prophets, (Nehemiah, ix: 20-30), but the prophets 
had no power of their own. They spoke only as 
Deity put words into their mouths. The prophecy 
was not of man, (2 Peter, i: 21), but the holy men 
"were moved by the Holy Spirit." The words. 



COLLECTANEA. 185 

which they spoke were not their words, but the 
words of Deity, which he had to say, and he used 
them as spokesmen, giving them no authority what- 
ever. Jer. xxiii : 13 to end, will illustrate the folly 
of inherent authority. But Deity's men spoke 
only as he spoke, and had no will of their own in the 
matter. They were not official dignitaries, but hum- 
ble messengers of Deity, ready to stand up for him 
through whom he might address others. Jer. i 
should be well studied before reading further. As 
with the prophets, so with Moses and others. 

How was the matter from Adam to Jesus ? Deity 
did the teaching through chosen messengers, and 
required a record of his teaching to be made for the 
instruction of unborn peoples, because what he had 
to say on any given case in Eden, he would say out 
of Eden. Hence, when he had once revealed his 
mind on any matter, that was always his mind on 
that question. If, therefore, a book of his sayings 
should be written and kept by him, it would be the 
same as raising up another prophet through whom 
he might repeat his purpose on what he had re- 
vealed through prior prophets. Thus he made 
known his purposes, and had a record kept, so that 
when he had said all that he had ordained for his 
elect, there would of necessity be no work for proph- 
ets. The prophets neither received into the body 
of faith nor expelled from it. That was not their 
work, but like their word, it belonged to Deity. It 
was he who blessed, and it was he who cursed, but 
in no case was either the work of the prophets. 
They were no more responsible for the work than is 
the ax for felling the tree. They were humble men, 
but at the same time they were his noblemen, be- 
ing chosen of him. Now these prophets and old 



J SO COLLECTANEA. 

Saints are of the body of Christ. Please tell me 
who the church rulers were. No, they had none 
but the Spirit of Christ in them. 1 Peter : 10, 
11, 12. They were of the Church, but they ruled 
not the Church. Who would expect a servant to 
rule his brother servant? The rulership for the 
prophets comes in after they have put on immortal- 
ity, and then they do not rule each other, but their 
authority will be over the nations of the globe. 
Ps. 149; Dan. vii: 13, 14, 18, 27. Now apply this 
teaching to Apostles and teachers in the "last days" 
of Judah's Commonwealth, and what otherwise 
seems hard to understand, becomes quite intelligi- 
ble. 

Moses wrote at the beginning of the Israelitish 
world, and Peter wrote in the "last days" of that 
aion. Both were the offspring of Abraham by flesh 
as well as by faith, and both wrote directly of the 
order of things growing out of the Abel and Abra- 
hamic promises. All who wrote between Moses 
and John in Patmos, wrote like Moses and John, by 
the direct order of the eternal Ail, whose memorial 
is Yahweh, or " He who shall be" manifest in 
Abraham's flesh. 

The Prophets and Apostles were the Book of 
Deity, out of which his people were to read the will 
and ruling of the God of Abraham, until that Book 
should be engraven on material which could be 
seen and learned by sight. Before this it was by 
hearing and seeing certain signs. After the record 
was made, one could refer to is and perceive the 
purposes of Deity by beholding the movements of 
peoples and nations. But there was no authority 
residing in the Prophets and Apostles aside from 
fche measure of the spirit given them by the Father. 



COLLECTANEA. 187 

If they made an order it was riot theirs, but Deity's 
manifest through them. If they gave instruction, 
it was not theirs, but the instruction of the Father 
through them. If they blessed or condemned it was 
not they, but Abraham's Ail working in and through 
them. This being true, what becomes of the teach- 
ing of the self-constituted successors of those chosen 
men of God? They can give nothing worth the at- 
tention of any one, for they know not God nor his 
will. 

It is interesting to know Deity's workings in any 
age, and especially is it so to us who read his pur- 
poses out of his own chosen Book. Deity gave his 
word to Jesus, and Jesus gave it to his messengers. 
Said he, U I have given unto them the words which 
thou gavest me." John, xvii : 8; xiv: 10. This is 
intelligible to the elect, but dark it may be to the 
serpent begotten clergy and their proginy. Now 
these Apostles were the last of the teachers and 
prophets in and for the "last days". of the Mosaic 
Aion. When they entered upon their work not one 
of the books of the New Testament had been writ- 
ten, but that word was in them and to be committed 
to certain material, so that after their sleep should 
disqualify them for public or private teaching, those 
of Deity's people who lived not while they were 
awake, might know just what Deity's rulings in all 
cases concerning man were and had been. 

What was the object primarily of the societies 
called churches, which were called together by the 
Apostles ? It has been the belief that it was to 
qualify persons specially for heaven, and that it 
was Deity's purpose to perpetuate that order of 
things, the Church with certain officers until the 
Head of theh Curch shall return for judgment. If 



188 COLLECTANEA. 

Deity willed that the .Church, with elders, deacons, 
and evangelists, should continue, then nothing 
could have occurred to put an end to that order. 
But all confess that the Church as it was is not now 
to be found on the globe. This is fatal to the argu- 
ment that it was Deity's purpose to continue 
through the times of the Gentiles, the church organ- 
zations, as they were under the Apostles. Could 
man disjoint the work of Deity ? Did Deity intend 
to continue that order of things and change his 
mind ? Nonsense. It is precisely as he arranged it. 
But if the Church, with elders and other officers, is 
not to be found, how is one to be saved? This ques- 
tion brings out what it is important to know. The 
church organizations had nothing to do with saving 
persons, as such. One was irk the Name before he 
was called into a church society, so that he was 
saved before he was required to assemble with other 
saved ones. Thus it is seen that one can be saved 
without that order of things which Deity willed for 
his own purpose for the time then present. The 
ecclesia, or body of Christ, is not an organization of 
a part of his brethren, but it contains all from Abel 
to his return, when he will organize them all into 
one spirit body, which will rule all things. But a 
few, or many of those brethren could be called to- 
gether by him for his own purpose, in arranging for 
some of the heirs then unborn. To day, one of 
Deity's elect can serve him as well without a church 
organization, as could Abel or Abraham. What 
then, seems to have been the necessity for the 
several congregations in the days of Paul? Before 
Moses wrote, many ages had passed by. But Gene- 
sis was in an order of old men to be put before 
others by Moses. These old men were living records, 



COLLECTANEA. 189 

and Deity caused one to live up to the time another 
could understand, until the set time for engraving it 
for the eye as well as the ear. These congregations of 
which I am writing, were the old men in whom 
Deity was working out his purpose, and when that 
purpose and a record which could be kept for others 
had been fully perfected, they, like the old men be- 
fore Moses, could fall asleep, and yet Deity's work, 
through them, would live on till they should awake 
again. 

We have seen that the word of Deity was put into 
the minds of the messengers, and the Spirit was 
given them so as to enable them to use that word — 
John xiv : 26. 

Well, when these Apostles called others to work, 
they could qualify, or rather Deity did it through 
them, for that work. There was many to be taught 
and they had not access to the writings of Moses 
and the Apostles. It was Deity's plan to qualify 
certain ones from whom others could learn his will, 
and since it was not his plan to beget without hear- 
ing, nor to instruct without hearing, he had all in 
any given place to assemble to hear his will read 
and expounded, although that will had not been 
then committed to writing. It was in the chosen 
ones to be delivered to others. But it gave no au- 
thority to those through whom he taught. If they 
reproved, rebuked, and admonished, it was not they, 
but Deity through them. Thus all were made ac- 
quainted with Moses and Jesus, notwithstanding 
there was not a written book, nor a manuscript 
among them. But when a writing was submitted 
to them, they at once knew that it was final, and 
that no further revelation on that matter would be 
asked. Now, until the entire writings were made, 



190 COLLECTANEA. 

these congregations were dependent upon other 
means for certain instruction, but when that writing 
which was in the Deity mind, was put on parchment 
and other materials, and put into their hands to be 
seen and learned, then that order of all men, proph- 
ets, apostles, elders, deacons, and evangelists, would 
no longer be required. But the abolition of the or- 
der could not abolish the purpose of Deity to save 
his people by faith. It established it. 

When Jesus was petitioned for positions, on his 
right and left, in his Kingdom, he availed himself 
of the opportunity offered, to set forth instructions 
regarding this matter. 

The ten were not pleased with the effort of the 
two. What did he teach them ? He illustrated to 
them by introducing Gentile government. " Ye 
know that the princes of the Gentiles exercise do- 
minion over them, and they that are great, exercise 
authority upon them. But it shall not be so among 
you" — Matt, xx : 25. It is thus: 1. The great ones 
or Kings. 2. The less ones or princes. 3. The Gen- 
tiles or common people. So that the princes ruled 
the people, and the King or Emperor ruled the prin- 
ces. 

Again, some of the princes were ruled over by 
those who held higher authority under the Emprior. 
They were " on the right and left," the chief cabinet 
officers, to which position the two aspired. That 
would have placed the ten under the two. Jesus 
told them plainly that one should not rule the other, 
but that each should "sit upon one of the thrones, 
judging the twelve tribes of Israel," equally and 
conjointly, without one being great and the other 
small. 

This lesson should be sufficient for those who are 



COLLECTANEA. 191 

satisfied with Deity's plans. Jesus is chief born, 
but there are none others under him who are chiefs 
over their brethren. When the Melchizedek order 
shall all be clothed with the Spirit, there can be no 
great and small ones. Each will be organized life, 
and in direct thought and action with the Ail of the 
mighty ones. Each will be the Eternal Spirit, in 
Spirit body manifestation, and how could one 
be superior to another, or even think to take the 
rule over a brother ? They make up the Man Christ, 
the Son of Man. 

Seeing these things are so, by what law of reason- 
ing, or by what revelation from the Father, can it 
be shown that there are some members of the " body 
of Christ" who are higher in authority than others? 
Such reasoning is well suited to the race of serpents, 
and is food for those who love the "uppermost 
seats ; " but how one who has been begotten of Deity 
can for a moment entertain such thoughts, I can un- 
derstand not. 

Have the saints entered upon their work of ruling ? 
If so, are they not in advance of their Chief Brother ? 
Congregations of believers of the type of Abel and 
Abraham certainly may work together for the 
Father, for they are his servants ; but how dare they 
choose, call, elect, appoint, ordain, set apart certain 
of themselves for rulers, officers, committees, seniors, 
and soforth? To do so, is to set aside those whom 
Deity called, through whom he perfected the reve- 
lation necessary to be known by his chosen ones 
until the appearing: again of Jesus. 

What would you have these officers do? Would 
you have them do your work? Can you not do the 
work whereunto you Have been called? Is it possi- 
ble that the Father orders you to do a work for him 



192 COLLECTANEA. 

and yet you can not do it? Has Deity called you, 
«md yet not acquainted you with his purpose in 
calling you ? I stand in doubt of any who claim to 
have the faith of the prophets and apostles and yet 
know not what Deity called them to do. 

If I were to find a number of persons calling 
themselves Christadelphians, who could not worship 
Deity without leaders, I should blush and turn away 
from them as I would from all institutions of the 
flesh. 

But a ray of light on the object and purpose of 
what are called churches and officers may be let into 
the mind from Paul's teaching to certain congrega- 
tions of believers. He says that " God hath set same 
in the churches, first, apostles; secondarily, prophets; 
thirdly, teachers ; after that mericles, then gifts of 
healing, helps, governments, diversities of tongues," 
1 Cor. xii: 28. All of these men were specially 
called for a special work. Did they not do that 
work? Then certainly God has not called another 
to do it. If they did" the work, we have the result 
in apostolic writings, and why call one to do that 
for us which Deity had prepared and put on record 
for us. But we need men to guide and rule us, I am 
told. Then Divine teaching and ruling are imper- 
fect. But may we not call men out whose work it 
shall be to show us what Deity has taught? If you 
were to do so, I should expect them to try to please 
you, and then they would not serve Deity. But, you 
ask, have not men said and written much that has 
gone far to open up the Bible to us? Deity has 
raised up men in all ages for his own purpose, and 
we do well not even to call whom he has not called. 
He has certainly enabled us to comprehend the 
times we live in by using his servants. If we all 



COLLECTANEA. 193 

work for him, his work will be the better understood 
by us. You can not set aside what any of his ser- 
vants have done in this or any other age. Who 
could have seen the truth in this the end of Gentile 
times, if Dr. Thomas had not written ? But was it 
Dr. Thomas? Was it not Deity's servant doing 
Deity's work ? Evidently so. Not that he was 
newly inspired, but he lived when great revelations 
were being made plain to the servants of Deity. 

But because Dr. Thomas saw and wrote so as to 
help the other servants, did he wish to rule over his 
brethren? Not he. He was too well acquainted 
with Deity's will to entertain such and idea. Who 
called him to do the work which we have in our 
hands to day? Not any ecclesea of Deity, for there 
were no eccleseas of Deity when he arose as an ad- 
vocate of Deity's will. But should not one servant 
help another servant? This he will do, because he 
knows such to be working for the Father. One 
would not eat bread while another had only water. 
1 John, iii: 17, 18. You need not call on a brother 
servant to do your work, for he can only do what 
he can do, and it will always manifest itself without 
calling him out. Helping one another is giving all 
the light each has concerning the Father's work, as 
well as feeding and clothing the needy servant. 
From what has been written, we may with under- 
standing approach one other item in the matter of 
the strict and unconditional subjection of the 

CHURCH TO THE HEAD. 

Paul, in his letter to the Ephesians, fifth chapter, 
argues a complete and unreserved submission of the 
entire body to the will of the Head, from the com- 
plete submission wives were required to show to 
14 



194 COLLECTANEA. 

their husbands. He affirms that u we are members 
of his body, of his flesh, and of his bones," because 
he took our flesh by which to redeem us from death, 
and because he has the Headship of the Koyalty, 
thus making one flesh of himself and his wife. " This 
is a great mystery, but I speak concerning Christ 
and the Church," said he. The Church is subjected 
to the Head in all things, not a part subject to a 
part. Now this church of which Paul writes was not 
a single congregation, but it is the " body" of Christ. 
This body is composed of many members, (1 Cor.,, 
xii : 12, 13, 14), yet " one body." It is this body, this, 
wife, this Church and this Head to whom dominion 
in Genesis was promised, of which Adam and Eve 
were images or types. Paul makes an effort to 
teach the wives of the brethren that they should 
act towards their heads as the church should to- 
wards its head. For in the beginning, man and 
wife were the types or examples of things to come, 
so also aught they to be in Paul's day, and in this 
age where both are believers. But where do you 
find a congregation which is in quiet submission to 
Jesus? Where is the scripturally submissive wife 
for example ? Eve in Eden is Eve still. She was to 
help Adam do the Father's work. What an exam- 
ple she gave ? But Deity takes the weak things to 
confound the mighty. The rule of woman is con- 
founding the nations. She is a discontented ele- 
ment in Church and in State, and with her Deity 
works out his purposes. Hence, I have no hard 
words to utter. But the lesson is a good one for the 
"body of Christ." Since we see the confusion that 
grows out of the insubordination of Eve, we should, 
as the wife of Christ, stop our ears to the wooings of 
the teaching of the serpent in Eve. Deity has 



COLLECTANEA. 195' 

taken the woman to represent the affairs of Church 
and State during the Gentile times. This he does, 
owing to her rebellion, to show the folly of human 
ruling. Then to elevate her, he makes her a symbol 
of the good things and the affairs under Jesus. 
Those women, who are Deity's people, are to pat- 
tern after the woman who is the type of the bride- 
groom's wife. Not to follow " Mystery Babylon, 
the mother of harlots." 

In the days of the Apostles, therefore, Deity called 
together those whom he had called out, and gave 
certain information for all, though those whom he 
" set in the church," and when he ha^ 1 j-made known 
his will, and his rulings concerning his people, those 
organizations, like the Jewish world, had finished 
the work for which they were called together, and 
from that time until the coming and appearing of 
Jesus, no such organizations could be needed — Eph. 
iv chapter. Hence, to organize a church, with pas- 
tors, evangelists, bishops, deacons, is to mock Deity. 
It is like organizing a railroad company to build and 
run a road that has been built, and is running by an- 
other company. If in the days of the Apostles cer- 
tain men were withdrawn from it, it did not put the 
party out of the body of Christ, but it rid those 
working institutions of Deity, of drones in that 
special hive. That was all — Thess. iii : 6. Even if 
they withdrew from him such support as otherwise 
they could have given, " yet count him not as an 
enemy, but admonish him as a brother," was the in- 
struction. If a brotner should sin, forgive him as 
often as he asks — Matt, xviii: 21, 22. 

Can a servant expe 1 a servant? Can you put one 
out of the body whom Christ put in? Can you 
pluck them out of the Father's hands?— John x: 28,. 



196 COLLECTANEA. 

29. When men cast each other out, it is evident 
that neither has been in the one body. They are 
not cast out of that. You may speak kindly to each 
other, but in no other way. The eleven did not turn 
Judas out He needed not that any should accuse 
him. With us, in this day, nothing need trouble us 
as concerning false teachers. We need no letters 
of commendation. We know Yahweh's people by 
their words. The serpent can not speak his words 
plainly. 

There can be no objection to any number of ser- 
vants assembling together to honor and praise the 
Deity. It is' ' jood to be together often, and talk of 
the works of the Father — Malachi iii : 16. The dis- 
ciples rejoiced together anciently in the presence 
of Jesus. Often he and they were alone, speaking 
of the wonderful works of Ail. It is Deity's plan 
for developing thought among his people. One may 
see what another overlooked. But it is sinful for 
one to assume dictatorship over another. We are 
brethren, and must manifest that spirit of kindness 
which is seen among brethren well taught by a good 
father. Peter says, " Love as brethren, be pitiful, be 
courteous," (1 Peter ii: 18); and James says, "The 
Lord is very pitiful, and of tender mercy "—James 
v: 11. One servant will not boast of bis greatness, 
and cast hurting reflections upon one who may be 
less gifted. The study of Moses and Jesus will be- 
get a proper spirit in the elect children. 

I will not stop here to refer the servant to the law 
of faith and love, under which he is to act. To do 
so, would seem to say that some were unruly. But 
what one may do as an act of worship, in an assem- 
bly of many or few brethren, he may do alone, at 
liome, or wherever he may be. Thanksgiving and 



COLLECTANEA. 197 

prayer to Deity, singing psalms and partaking of 
the bread and wine, are individual acts. One can 
do all these things alone, or with many, still indi- 
vidual worship is the worship required of the ser- 
vants. The Master has so arranged his work that 
one, or multitudes can work and yet no disorder oc- 
cur. Two being together does not give authority to 
one over the other. Take the Prophets and Apos- 
tles, for examples in these things, without assuming 
to be their successors in office, as do the Serpent's 
clergy. 

The societies, called churches, in our days, are no 
akin to the ecclesia of Deity, nor are they relations 
of the Apostolic organizations. They are of the 
flesh, and its works they do. 

The preacher of 1872 is not the preacher of 36 
A. D. Those whom Deity called to preach anciently, 
could and did do the works necessary to prove that 
Deity worked in them, (Acts xix: 11,12; Jer.xxiii: 32- 
10), but the clergy who are now ministering to the 
beasts, can only prove that they were spoken of by 
the Prophets and Apostles, as teachers of " lies" — 
Jer. xvi: 19; 1 Tim. iv: 2. They would do well 
enough in the place assigned them, nor should I feel 
disposed to refer to them, if they did not assume to 
be teachers of the truth, for this they will receive 
the punishment due their vaunting assumptions, in 
the da,y of reckoning with the beast and his reli- 
gion, as they have with him in the past. But to res- 
urrection they belong not. There are no preachers, 
elders, deacons, or other officers, even if they could 
be called such, in the body of Christ, aside from 
those men through whom Deity once spoke, and 
who are now asleep in Jesus. Show me a church, 
with church officers, and I will show you a church of 



198 COLLECTANEA. 

the beast, full of "lies." Deity's elect can hold no 
fellowship with such persons and things. The wri- 
ter is free from these things, and shall rejoice to 
know that none of the sheep have been caught 
away by the order of things existing in Babylon. 
One servant can not expel another servant, nor can 
he have any authority over him whatever. To his 
own master he stands or falls. Servants may wor- 
ship and work together, but they have no authority 
in any matter. That belongs to the head. They 
all understand the works of the flesh, and will in no 
case willingly aid in sustaining its religion. Though 
they are servants, yet they are free from the old 
Adam and his works. Church organizations of to- 
day, like preachers, are not fit company for the sons 
and daughters of God Almighty. 



COLLECTANEA. 199 



CHAPTER X 



'God Manifestation — Jesus — Yahweh — Christ — The Eternal 
Spirit— The Word— The Logos— The " Me"— Melchize- 
dek and his Order — Shem not Melchizedek — The Broken 
Body and Shed Blood — How Israel will be Taught. 

When the Eternal Spirit ordered and arranged the 
globe for the habitation of man, he also prepared it 
for his own dwelling place in multitudinous mani- 
festation. The disobedience of Adam was not the 
cause of his selecting and fitting up this planet. He 
is not short-sighted, that he should err. Nothing 
goes wrong with him. Nothing is accidental with 
him. It is not known when, in point of time, he 
ordered all things ; but yet he knew just what re- 
sults would follow certain actions upon the part of 
him who was called into educational relationship 
with the Former of all things. 

At the beginning of the Melchizedek order of 
priests, Deity was manifest in and through the 
-Eiohim. They were the mighty ones, and he was 
their Ail or strength. Deity was working through 
the spirit persons, called Eiohim, by his Spirit. They 
spoke for Deity, and they were Deity in spirit body 
manifestation. 

"I appeared to Abraham, Isaac and Jacob by my 
name, Ail-Shaddai; but by Yahweh was I not known 
unto them" — Exod. vi : 2. Dr. Thomas' translation. 
That is, Deity addressed Abraham and others of his 



200 COLLECTANEA. 

day through the Shaddai or Elohim ; but he notified 
Moses that he would be known by him and his people 
by his name Yahweh, which is, " He who shall be." 
This, Moses was to understand as a promise upon 
Deity's part to become one of his race. The One 
who spoke to Moses in the bush, was with him in 
Egypt and on Sinai, was the one who was to mani- 
fest himself in the seed of Abraham by clothing him- 
self with the flesh and blood of Isaac — Exod. vi: 3; 
Heb. ii: 16; Gal. iii : 16. 

The eternal Christ- spirit was before Abraham — 
John viii: 58 — as is evident from the language of 
Jesus, in whom the Spirit was, and out of whose 
mouth the words of Deity issued forth — John xiv : 10. 
But he chose to make himself known to Abraham 
by his name, Ail-Shaddai — the strength of the 
mighty ones who visited Abraham — Gen.xviii — and 
through whom Ail spoke to him. But it does not 
follow that because Moses received the first declara- 
tion that Ail would be known from his day forward 
by the name Yahweh, that Abraham was ignorant 
of the doctrine of "God manifestation" in the flesh 
of his seed. Abraham had as much faith as Moses 
in the doctrine of the seed becoming the Christ — 
Gen. xxii: 18; Gal. iii: 16 — but Deity withheld the 
name by which he would be known when that im- 
portant epoch should arrive. I do not see how it 
was possible for any one whom Deity called into 
the Melchizedek order to remain long in ignorance 
of the purpose of Ail to manifest himself in that 
royal order as he had manifested himself in the 
Elohim. Though to Abraham he gave a very 
striking illustration of his future humiliation and 
exaltation, yet Abel saw the same doctrine when 
he offered the lamb, which was his substitute^ 



COLLECTANEA. 201 

pointing directly to the true Lamb of Deity which 
taketh away sin. Abel is enumerated with Abra- 
ham and Moses; but it was for Moses to proclaim 
Ail by the name of Yahweh, who would be in Abel 
as well as Moses. 

David was assured that his son, who was to be 
set on his throne, under whom Israel should be 
planted in his land, never to be plucked up, % Sam., 
vii: 1 to end, would be the son of his Deity, beside 
whom there is no Ail. Deity was careful to inform 
David that he, Deity, would sit on David's throne in 
Jerusalem and dwell there for the age. "The Lord 
hath sworn in truth unto David ; he will not turn 
from it ; of the fruit of thy body will I set upon thy 
throne, for the Lord hath chosen Zion; he hath de- 
sired it for his habitation. This is my rest for the 
age : here will I dwell, for I have desired it." Fs. 6, 
xxxii: 11-13, 14. The I who spoke to David was the 
one who was to be his seed. He made oath to Da- 
vid that he would be "of the fruit of his body accor- 
ding to the flesh," (Acts, ii : 30), and Paul affirms by 
the same spirit that "Jesus Christ was of the seed 
of David." 2 Tim., ii: 8. Yahweh chose Zion as 
his dwelling place, and gave David a pledge that he 
would "take on the seed of Abraham," and that 
seed should pass through "David's loins," and be 
" made" of his seed " according to the flesh." Rom. 
i: 3. This is the same I who addressed Adam in 
Eden, in Elohim manifestation, the Ail-Shaddai of 
Abraham, Isaac and Jacob, the Yahweh who ordered 
Moses into Egypt and gave the law from Sinai. The 
same I was in the cloud with Israel, and in the 
cloud over the mercy seat in the most Holy place. 
Besides whom there is no Deity. " I the Lord and 
no God besides me." "I the Lord and no one else." 



202 COLLECTANEA. 

"No God else beside me." "None beside me." la. 
xlv ch. There is but one Ail, and he manifests him- 
self in a multitude of bodies and persons formed by 
him, as a cloud or veil in whom he chooses to speak 
to other creatures which come from his own hand. 
There are not three Ails, three eternal Spirits, as 
Trinitarians vainly teach, but there is one and but 
one out of whom all things are. Ail or Power was, 
is and will ever be, but there was a time when the 
Elohim, the Shaddai, the Yahweh multitude were 
not what they are now seen to be from his word. Is 
he any less the one, because he is manifest in the 
many? Is he not one though there be thousands of 
millions of his creatures through whom and in whom 
he works his own good will and pleasure? Is not 
the multitude one Yahweh? Are they not all or- 
ganized spirit? Is not that one spirit Ail? Are 
they not, therefore, one Ail in multitudinous mani- 
festation? When he was manifest in the Elohim, 
did it destroy his oneness and annihilate his being? 
Was he any less Deity because he was vailed in the 
Elohim? Would he be any less Deity if he were 
manifest in the flesh? Let these questions have 
their proper weight on the mind of the reader while 
he goes forward in search of" more light." 

He was " before the mountains (nations) were 
brought forth, (so that the nations had no existence 
without him), or even thou hadst formed the earth, 
(the multitude of earth men), and the world, (or 
Mosaic course), even from everlasting (from and 
before the beginning of the ages), to everlasting (to 
the end of the ages and beyond), thou art God," 
Ps. xc : 2 ; Pro. viii : 22-31. 

This is the power, the name, the spirit who made 
oath to Abraham and David that he would be their 



COLLECTANEA. 203 

seed and dwell in Jerusalem, "the city of the great 
lung." But how he would be that seed has con- 
fused the wise of this course of things. They do not 
know Deity, and how could they understand him? 
They can not distinguish between Christ and Jesus. 
They see not how Jesus was made Christ, and yet 
the Christ spirit was before Abraham, before Adam, 
before Abel. He always was. 

Now Deity had a people called " the order of 
Melchizedek," who were and are in Adamic flesh, 
which flesh Deity has condemned and ordered back 
to dust from which it came. It is his purpose to 
manifest himself in each one of that " Order " in due 
time, and to raise the Order from flesh to Spirit. 
The Order will be the Saddai, the Elohim of Israel 
and the nations out-lying Abraham's land. The 
Eden Elohim and the Abrahamic Saddai are not to 
be the proprietors of this planet, but an order of 
priests which is made out of the flesh and blood 
which is made from the earth or globe, are to be the 
potentates and the mighty ones in all the earth — Heb. 
ii : 5, 13. These children which Deity hath given to 
Jesus, will be the order through which, and in which, 
Deity will rule the globe. But how are these 
children to reach so distinguished a position — such 
glorious honor? "Flesh and blood can not inherit 
Deity's Kingdom," yet these flesh and blood child- 
ren are the heirs to it, (James ii: 5), and their flesh 
is condemned — must be destroyed, and they set free 
before they can ascend to the position of new heav- 
ens over the earth. They have no power to save 
themselves ; they can not redeem themselves — Ps. 
xlix : 7. Here Deity is needed. All is lost without his 
help. He knew this before he "laid the foundation 
of the order, or world," of persons in whom he would 



204 COLLECTANEA. 

be " all, and in all." " 1 will ransom them from 
the power of the grave : I will redeem them from 
death" — Hos. xiii: 14. But how would he do it?' 
This is the mysterious problem for divine solution. 
He alone can work it out, and demonstrate his power 
to accomplish what he pleases by his word, which 
goes forth from him on his own mission, (Is. Iv: ll) v 
and which will not return to him void. 

This order of Priests, was required to make an offer- 
ing which Deity could accept, and thereby release 
them from death, to which they were running. But 
what had they to offer ? Themselves he could not 
accept, because he had rejected flesh and blood which 
was unclean, and theirs was such — Job xxv : 4. They 
must die ; there was no escaping, and thus dying, 
they were dead. Could Deity be defeated in his or- 
dained plans ? If one could stand for all, the order 
and Deity would accept that one's death in the 
room of the death of the order, would he then place 
them before himself and thus unchain death, or give 
them the right of a hearing, as he had Eden's Son ? 
This Deity could and would do, but which one of 
the order would die for the order? If Abel would 
die for the order, how would that "loose the pains 
of death" for him? Would his death free Abraham? 
This could not be, for one could not redeem his 
brother who was himself in like condemnation. If 
one of the order could be found who was himself 
free from death, and he would take the place of the 
captives, the perplexing question could be solved. 

Here Deity reveals his way of disposing of that 
which man could not dispose of. Moses, you tell 
them that I, who speak, will be your Savior. I will 
be manifest in your flesh. Yahweh is my name for 
the age. I am "He who shall be" your help. Da- 



COLLECTANEA. 205 

"vid, "I will be the father of thy seed. I will set 
upon your throne. I will dwell in Jerusalem." 
Here we begin to understand matters in a light 
somewhat different from what the flesh had reasoned 
out. Some one must die, must be an acceptable 
sacrifice, an acceptable offering, or all must remain 
in death. 

Let us follow up this grand revelation, and dis- 
cover the truth, if possible. Deity was to under 
take the redemption of his people. Would he veil 
himself in Adam's flesh, unclean as it was, or would 
he make the Word flesh, in David's daughter, and 
veil himself in that Word made flesh ? Hear, then, 
what he has said on the 

W T ORD MADE FLESH. 

"In the beginning was the Word, and the Word 
was with God, and the Word was God. The same 
was in the beginning with God, All things were 
made by him, and without him was not anything 
made that was made. In him was life; and the life 
w T as the life of men. And the light shineth in dark- 
ness ; and the darkness comprehendeth it not. And 
the Word was made^flesh, and dwelt among us (and 
we beheld his glory, the glory as of the only begot- 
ten of the Father) full of grace and truth "—John i : 
1-14. "That which was from the beginning, which 
we have heard, which we have seen with our eyes, 
which we have looked upon, and our hands have 
handled, of the Word of life. (For the life was 
manifested, and we have seen it, and bear witness, 
and shew unto you that eternal life which was with 
the Father, and was manifested unto us.) That 
which we have seen and heard, declare we unto you, 
that ye also may have fellowship with us; and truly our 



206 COLLECTANEA. 

fellowship is with the Father, and with his Son, Je- 
sus Christ" — 1 John i ; 1-3. John has placed the 
question beyond argument. If his affirmation is 
Deity speaking, then there is no mistake in the mat- 
ter. If, however, John speaks without Deity in him, 
then it is of no force. In either case, the question 
is fixed, is settled. The Word was made flesh, and 
that Word was God, is John's record, to which I 
most gladly assent, yea, I most fully believe. It 
makes salvation possible for the elect of Deity. 

Lukei: 26-38 records the arrival of " the angel 
Gabriel in a city of Galilee, named Nazareth," and 
the interview with David's daughter Mary, in rela- 
tion to the son of the highest and heir to David's 
throne. Gabriel told Mary that "the Holy Spirit 
shall come upon thee (her), and the power of the 
Highest shall overshadow thee (her), therefore also 
that holy tbing which shall be borne of thee shall 
be called the Son of 'God, and thou shall call his 
name Jesus," adds another. Again, "Behold, a 
virgin shall be with child, and shall bring forth 
a son, and they shall call his name Emmanuel, 
which being interpreted is, God with us." (Matt, 
i: 23), which John says was "in the beginning 
with God, and which Word he boldly affirms was 
God, and " was made flesh," as stated by Mat- 
thew and Luke. Here is then presented, in clear 
and intelligible language, the manner of changing 
Word into flesh. John's statement is, that the 
"Word was God," and that the "Word was made 
flesh." Was not God, therefore, manifested in the 
flesh? There is no escape from the statement. 
You may pervert, add to, or diminish from it if you 
can, still back behind all your learned essaying 
stands the unaltered truth of Deity. You may 



COLLECTANEA. 207 

stumble over this chief corner-stone of the Melchi- 
zedek temple, and plant yourself on the sand of hu- 
man logic, yet the foundation stone of Deity's 
building remains the same "Alpha and Omega." 
Twist and evade as you will, yet your blindness 
touches not the fixed purposes of Abraham's Ail 
and Moses' Yahweh. He is not a man that should 
lie. He will, therefore, move on without the advice 
and learned suggestions of the serpent's wise and 
religious offspring. "The Word was God." Did it 
so continue to be God, although made flesh ? Was 
if not God manifest in flesh. 

But here we are called upon to examine this 
"Word made flesh," which was named Jesus, in 
agreement with the teaching, at the birth as a lamb 
for sacrifice. Abel offered a lamb as a substitute, 
which Deity accepted because Abel offered it in 
faith, which he could not have done if he had not 
understood its relation to Christ the Lamb of God, 
or Jesus the lamb of God who was made Christ, for 
one can not have faith without testimony, therefore 
Abel had the testimony in relation to what he was 
doing. 

When Abraham was on his way to Moriah to offer 
Isaac, he was questioned by his son as to the lamb 
for the offering, whereupon his father remarked 
that "God will provide himself a lamb for a burnt 
offering," (Gen. xxii : 8), which he did, (verse 13), 
which he offered up "instead of his son." Here 
substitution is brought out in clear language and 
positive action. The lamb was a substitute until 
Deity should provide himself a lamb which could 
take away sin. Now to provide a lamb required the 
making of one in secret, and its preparation for an 
acceptable offering to Deity. This, man could not 



208 COLLECTANEA. 

do. Deity brought the lamb into being and pre- 
pared it for himself, and gave its description so that 
no mistake was possible. This provided or pre- 
pared lamb died instead of Abel, or any one else 
who offered it to Deity understanding^, and thus 
made sure to them that one provided of Deity 
would die for them, so that they would not fall un- 
der the dominion of death, but fall asleep to be 
awakened when the time for clothing with the 
beautiful garment of life should arrive. Hence they 
sleep who die by substitution, but all others fall 
under the dominion of death, whose pains are not 
loosed for them. There was the begetting and birth 
of the lamb, and then its preparation before it was 
offered to Deity. Exo. xii : 37. The preparation 
always went before the offering, before the shed- 
ding of blood. Nom. xv : 5-12. 

David records the matter in a very clear light. 
"Thou hast covered me in my mother's womb. I 
am fearfully and wonderfully made. My substance 
was not hid from thee when I was made in secret, 
and curiously wrought in the lowest part of the 
earth. Thine eyes did see my substance, yet being 
imperfect ; and in thy book all my members were 
written, which in continuance were fashioned when 
as yet there was none of them." Ps. cxxxix: 13-16. 
This is what John calls the Word made flesh in the 
womb of the daughter of David. Here we have the 
making of a body which is to be a lamb, to be pre- 
pared for an offering unto Deity, which is very good, 
without spot or blemish, but yet" imperfect," being 
flesh and blood as the lamb which Abel slew. This 
Lamb of God thus made in secret was innocent and 
clear from the transgression of Eden as was the lamb 
slain by Abel or Levi. Yet he was made "curi- 



COLLECTANEA. 209 

ously," being Deity, who was clean and sinless, yet 
becoming flesh which was unclean, the lamb would 
be " imperfect" because of sin's flesh with which he 
was clothed as " filthy rags." Abel did not offer 
Adam's flesh and blood, but the flesh and blood of 
another, which Deity accepted. So Abraham in 
the case of Isaac. If he had taken the life of Isaac, 
redemption for the order of Melchizedek could not 
have resulted, but the ransom instead, stood for 
another who could redeem the children undor death's 
dominion. If Jesus were only a child of Adam, he 
could procure no redemption for the captives, for 
he too would be a bound and chained captive. 

This Lamb of God was the " Word made flesh " in 
the womb of David's daughter, and though that flesh 
of Mary was condemned, yet the Word was not. 
Thus Deity made him a Lamb, " curiously" it does 
appear to the eyes of the flesh. The next step is 
the preparation of that body for Deity's habitation, 
and for an offering to him. " Behold the Lamb of 
God," cried John at Jordan. John's work was to 
" make straight the way of the Lord," " to prepare 
the way of the Lord," and Jesus says, "I am the 
way"— John xiv: 6. Jesus, the Lamb, demanded 
immersion of John, whose work it was to prepare 
the way. John consented, and Jesus was immersed. 

He died to the flesh of Mary, was buried, and 
arose in a " likeness," or figure of his death, burial, 
and resurrection, (Eom vi ch.), which cleansed him 
substitutional^ from Mary's flesh. Thus Deity pre- 
pared him a body (Heb. x : 5) in which he could and 
did dwell, by Spirit, without measure— Matt, iii: 16, 
17, John i: 16; iii: 34. Here is a body prepared 
for Deity in which Deity worked, and out of which 
he spoke. This is Deity in flesh manifestation, 
15 



210 COLLECTANEA. 

which he assured Moses, at the bush, should be true,, 
when he revealed to him his name, Yahweh. He 
spoke to Abraham, Isaac, Jacob, and Moses, by the 
"Mighty Ones," but in the days of Jesus, Ail who 
was in the Shaddai of Abraham, was also in Jesus,, 
the Word made flesh, working and speaking to his 
elect ones, the order of priests who were covered 
with " filthy rags " of sin's flesh, derived from Eden's 
Son. " Believest thou not that I am in the Father, 
and the Father in me? The words that I speak 
unto you, I speak not of myself; but the Father,, 
that dwelleth in me, he doeth the works" — John xiv : 
10. Here is the mystery. Jesus in the Father, and 
the Father in Jesus. The flesh stumbles at this. 
" He that hath seen me, hath seen the Father " (John 
xiv : 9) in manifestation. Abraham and Moses saw 
God in the angelic manifestation. No one ever saw Ail 
unmanifested, but Deity's elect did see him in Spirit 
body manifestation in Abraham's time, and they did 
see the same one in flesh manifestation in the body, 
made in secret, called Jesus. "Moses, Aaron, Na- 
dab and Abihu, with seventy of the elders of Israel, 
saw the God of Israel," (Exod. xxiv: 9, 10), and Ste- 
phen (Acts viii: 53) is positive that it was the " an- 
gels," and he also declares that it was an " angel 
which appeared to Moses in the bush," and that it 
was " the angel which spoke to Moses on the Mount 
Sinai." Hence, when Moses and the elders saw God, 
it was in Elohim manifestation. Now that same Ail 
who was veiled in the Elohim at the bush, and on 
Sinai, is the one Ail, besides whom there is no Ail, 
and he is the one that the disciple saw veiled in Je- 
sus. He is only seen veiled, for he " only hath im- 
mortality, dwelling in the light which no man can 
approach unto : whom no man hath seen, nor can 



COLLECTANEA. 211 

see" (1 Tim. vi: 16) unveiled. While he may be 
manifest in great multitudes, yet he is one Ail, one 
power in all. Jesus, who was the word made flesh, 
was the body prepared brethren — made like unto his 
flesh and blood that he might bear their sins, and 
die for them, and he being the Word made flesh, "it 
was not possible that he should be holden of death." 
He was the substitute for his brethren, and when he 
died, they died substitutional^, and when he arose so 
did they. Thus the entire order of Melchizedek," 
with its chief corner-stone and preeminent brother, 
who is "High Priest over his house," are alive unto 
Deity, and will in due time put on their priestly 
robes, as Jesus has. 

When was this prepared body offered to Deity in 
sacrifice? I have shown that it was necessary to 
make and prepare it before the offering. Was he 
clean enough to offer on the cross? has been 
puzzling many of late. He was clean enough for 
Deity to dwell in, and through whom to speak. He 
was therefore clean enough for an offering. He ac- 
cepted him as his Lamb at his immersion, for John 
called him "the Lamb of God which taketh away the 
sin of the world," and Deity accepted him as his 
"beloved Son, in whom he was well pleased." No 
possible blemish or spot then displeased the Father, 
to whom he was to be offered. Though he was ".flesh 
and blood," yet he had freed that flesh and blood 
from its sin cursing nature imputed to it in Eden, and 
surely his flesh and blood was as spotless as the flesh 
and blood of the lamb slain by Moses and Aaron. 
The time arrived for " the offering of the body of 
Jesus Christ once for all," and the Father who had 
dwelt in that body from the hour of its preparation 
thus keeping it prepared, withdrew, and the Lamb 



212 COLLECTANEA. 

of God died on the cross— Matt, xxvii : 37, 46. Here 
the mystery rises into thick darkness before the eyes 
of the flesh, but he who is of God stumbles not. It 
was the body which Deity made, and called Jesus 
and anointed, that gave up the ghost. Three days 
afterward that body which had been thrown down 
was rebuilt — John ii : 19, 21. It was now repaired, 
and was a fit body for being "wrought" into immor- 
tality. He told his friends not to touch him when he 
first came out of the .grave, which was Mosaically 
unclean, until he should " ascend to his Father — to 
my God and to your God," as he said to Mary ; but 
after that John said they " handled him." He was 
then strictly pure and clean, although he appeared 
as he did while he was the Word made flesh, yet he 
was " then the Lord the Spirit " — 2 Cor. iii : 18. Some 
have thought that Jesus died on the Cross, was 
buried, and arose again, to prepare him to go into 
what they call the Most Holy place, forty or fifty 
days after he came out of the grave. He was, ac- 
cording to their logic, to be offered in the " Most 
Holy." This is a theory growing out of a false con- 
ception of the two lines or orders of priesthood. They 
make the Mosaic types refer to a Holy, and to a set 
of things therewith connected, which is only imag- 
inary. The " Most Holy " is not a place, but a condi- 
tion. The Aaronic was a " Holy order," but not 
" Most Holy." Their types were "Holy," but not 
" Most Holy." They were " Holy " by dedication and 
consecration to the " Most Holy." Now, to pass out 
of the " Holy " into the " Most Holy," is to pass out of 
flesh and blood, purged from sin, into Spirit, which 
is " Most Holy." 

The Word prepared, which was flesh and blood, 
was^the Holy, and that flesh was the veil hiding from 



COLLECTANEA. 213 

view the " Most Holy." Paul says : " Having bold- 
ness, brethren, to enter into the Holiest by the blood 
of Jesus, by a new and long way which he hath con- 
secrated for us, through the veil, that is to say his 
flesh"— Heb. x : 19, 20. What were the brethren to 
enter ? Paul says, "the Holiest." Was that a place 
or a condition ? "Who shall change our vile body, 
that it may be fashioned like unto his glorious body," 
(Phil, iii : 21), is Paul's way of answering the ques- 
tion. His glorious body is "the Holiest" of all 
bodies, for it is now pure spirit, and this is what the 
brethren are to be in due time. This is our house 
in the heavens, the building of God, made without 
hands — 2 Cor. v ch. This is the " heaven itself " into 
which Jesus entered the third day, which put him 
" in the presence of God for us " — Heb. ix : 24. 

As has been shown in another Chapter, the 
Aaronic Priesthood was not for the benefit of the 
Melchizedek Priesthood, but the Aaronic stood be- 
tween the Jews and " Me " — the Christ-Spirit — in 
clouded manifestation. Now, the "Me" was the 
" Most Holy " One who appeared over the mercy-seat, 
in the Most Holy place, for the benefit of the Levit- 
ical Priests. Why was it called the Most Holy place ? 
Was it because there was just such a building some 
place off the globe? When Moses approached the 
burning bush Yahweh told him that he was standing 
on " holy ground." What made the ground in the 
wilderness " holy ?" " The Captain of the Lord's host 
said unto Joshua, loose thy shoe from off thy foot, 
for the place whereon thou standest is holy, and 
Joshua did so" — Joh. v: 15. Who or what was there 
to ma£e that place holy ? Who was on Mount Sinai 
to cause Moses to set bounds to keep the people from 
pressing through ? 



214: COLLECTANEA. 

Without giving more references, all are willing to 
answer that the "Holy One of Israel " was in or near 
these places, and hence the places were holy. If the 
reader will examine Exodus and Leviticus, he will 
understand how this is. The tabernacle, and every- 
thing and person therewith connected, were required 
to be holy, and since the " Holy One of Israel," who 
was the " Highest " One of all the " Mighty ones," was 
to appear veiled in the cloud, therefore the place 
where He would do that would be called holy, and 
Most Holy. Aaron and his house, the tabernacle 
and its vessels ; all things belonging to him or to it, 
were wo^ patterns of just such a set of men and things, 
doing service some place off the globe, but they 
were patterns, types, books, symbols, by which 
Moses was to school Israel. They were patterns of 
the Melchizedek order of things, to be fully revealed 
under Yahweh after the birth of Jesus. 

When the Aaronic High Priest went once a year 
Into the^Most Holy place in the tabernacle, who did 
he meet ? Was it not the eternal Spirit, the " Most 
Holy," veiled in the cloud ?— Lev. xvi : 2 ; Heb. iv ch. 
Before he could enter that place he was required to 
thoroughly purge every thing by the blood of oth- 
ers, " Sprinkling almost all things." Thus " were the 
patterns purified, but the heavenly things them- 
selves, (Jesus and his brethren), with better sacri- 
fices than these "—Heb. ix : 18 to 23. It is " the blood 
of Christ who, through the Eternal Spirit, offered 
himself without spot to God," " who, his own self, 
bore our sins in his own body on the tree" — 1 Peter 
ii : 24. Thus, " Christ was once offered to bear the 
sins of many," and it was while he hung on the 
cross that the " heavenly things themselves " were 
purified by his blood, for they were in him. That 



COLLECTANEA. 215 

• 

body was not only the Lamb for sacrifice, but it was 
the holy and " Most Holy," separated by the veil of 
the flesh ; it was the mercy seat ; it was the altar ; it 
was the body substituted.for all the order of Melchi- 
zedek ; it was a rent veil — Heb. x: 20; xii : 10; 
Kom. iii : 20 ; Dan. ix : 34. Aaron, with his vessels 
and types, was teaching the school of Israel under 
the law, to bring them into Christ, and these were his 
school books, as it were, for the time then present ; 
but when Paul, who had been educated in that 
school, had his eyes opened, he never once under- 
took to locate a tabernacle at some unseen place 
like that erected in the wilderness. He saw that the 
Sinai tabernacle was all that the flesh and blood 
could bear in its darkness, and he saw that it did 
teach to one, who had hearing ears and seeing eyes, 
a beautiful lesson concerning the manifestation of 
Christ or Deity in flesh, and then in Spirit. Hence 
his letter to his Hebrew brethren. He did not wish 
them to make a wrong application. 

The gold, the purple, the fine linen, the priestly 
robes, the lambs, all had their place, but none of 
them refer to things of the same kind seen by Moses 
in an unseen place. True, many of these things will 
be used with the restored Jews in the aion future, 
but beyond Jesus and his brethren they neither go 
nor teach anything. Because Jesus said to his dis- 
ciples " handle me and see ; for a spirit hath not flesh 
and bones, as ye see me have," (Luke xxiv: 39), it 
has been argued that he was not at that time " the 
Most Holy " or Spirit. This proves nothing ; for over 
1800 years from that day he is to appear as he did 
on that day. But will any one argue that he is yet 
mortal flesh and bones ? " What are these wounds 
in thy hands ? Those with which I was wounded in 



216 COLLECTANEA. 

the house of my friends," (Zech. xiii : 6), will be his 
answer in the near future. Because Jesus appears 
to be flesh and blood, therefore he is that, is the logic 
of error. The Elohim appeared to be flesh and 
bones like Abraham, therefore they were such. 
Who will accept such logic ? Could not Jesus appear 
to be flesh and bones, such as he had on the cross, 
and yet that flesh and bones be organized life or 
spirit, which could not perish? If not, who were 
the men who appeared to Abraham ? But I dismiss 
this rebutting argument. Jesus of Nazareth was 
the Word made flesh ; the Word-flesh was prepared 
at his immersion for the habitation of the Father; 
that Father spoke through that prepared body, that 
Father accepted that body as a sin offering for his 
people, that Father made that body into Spirit, and 
and now Jesus is Spirit and Most Holy, into which 
nature all the approved brethren will assuredly en- 
ter at his appearing and his Kingdom — 1 John iii : 
2;2Timo.iv: 1, 8. 

We have seen that " Melchizedek, King of Salem, 
priest of the Most High God, who met Abraham re- 
turning from the slaughter of the Kings, and blessed 
him. To whom also Abraham gave a tenth part of 
all ; first being by interpretation king of righteous- 
ness, and after that also King of Salem, which is 
King of Peace," was the Eternal Christ-Spirit in 
Shaddai personation to Abraham, for he alone is 
" without father, without mother, without descent, 
having neither beginning of days, nor end of life." 
When Paul wrote this he could add, for Jesus, who 
was Son of God, had been born and passed into 
Holy Spirit nature, that he was "made like unto the 
Son of God." That is the Christ-Spirit appeared to 
Abraham in one who looked like the Son of God> 



COLLECTANEA. 217 

because he was Holy Spirit nature, in whom 
Melchizedek discharged the duties of High Priest. 
Was it not one of the Shaddai? Did not the Eternal 
address Abraham by that name ? Exo. vi ch. With 
this view Paul could add, who " abideth a priest con- 
tinually," and " of whom it is witnessed that he 
liveth." Jesus and all his brethren are descended 
fiom Adam according to the flesh, but Christ is not. 
Hence Christ in Jesus, and Christ in his brethren, is 
the Melchizedek High Priest, and when Jesus was 
made Melchizedek by "entering into that within 
the veil," into Holy Spirit nature, he was " made an 
High Priest forever after the order of Melchizedek." 
That is, the Melchizedek order of High Priests is an 
immortal order, and Jesus was made that. Christ is 
the foundation of the order, all are built upon him, 
and Deity made Jesus the headstone of the order, 
the chief brother of the order. Christ was the Alpha 
and the Omega of the Order, and he accepted Jesus 
the Christ, as the Redeemer of that Order. Jesus 
and the whole order will be the Melchizedek High 
Priest for the aion future. With this view Paul's 
argument is clear and forcible. Christ being in the 
entire order makes that order "without father, with- 
out mother, without descent, having neither begin- 
ning of days, nor end of life." 

Shem has been supposed to have been the person 
who met Abraham, but the position seems weak to 
my mind. History, nor the Bible, does not inform 
us of such a King and city as some expositors seem 
to teach. Moses wrote the account some four hund- 
red years after the occurrence, and if there was, at 
the time he wrote, a city situated at the place where 
Melchizedek met Abraham, he would refer to the 
city as the place of meeting, although the city did 



-218 COLLECTANEA. 

not exist at the time the meeting took place. It 
appears that the Jobusites who dwelt in Jerusalem in 
Joshua's day, were the children of Canaan — Gen. x: 
16 ; Josh, xv : 63 ; and from the fact that Abraham 
descended from Shem, (Gen. xi ch.), and was told to 
get out of his country, and from thy kindred, and 
from thy father's house, unto a land that I will shew 
thee, (Gen. xii ch.), out of " Ur of the Chaldees," 
"into Canaan," I conclude that it was not one of 
-Abraham's " kindred," according to the flesh. Did 
Deity propose to drive out Shem, "the Priest of the 
Most High God," and give his land and city to Abra- 
ham ? Would Abraham pay tithes to one who was 
to be driven out of the land ? 

Again, several years after Melchizedek blessed 
-Abraham, Deity sent Abraham to Moriah, to offer 
Isaac, and that locality was then a thicket, (Gen. 
xxii: 2, 13), for the ram to be offered instead of 
Isaac was caught by the horns in a thicket. Yet all 
confess that this was where Jerusalem afterwards 
was built. But whoever it was, I am satisfied that 
it was Christ in him that made him Melchizedek. 

Jesus informs us that "Jerusalem is the city of 
the Great King"— Matt, v: 35. David, before him, 
(Ps. xlviii: 2; Ixxxviii: 3), said, "Glorious things 
are spoken of thee, O city of God," and Paul said 
that King of Righteousness, and King of Peace, 
give the interpretation of " this Melchizedek who 
met Abraham." It is the city of God who is the 
Great King, and I therefore accept the Mosaic and 
Apostolic Melchizedek as the eternal Christ-Spirit 
in the Shaddai manifestation to Abraham, which 
view is further sustained from the circumstance of 
the " bread and wine " being given to Abraham af- 



COLLECTANEA. 219 

ter the example of Jesus before his offering, as was 
the case with Abraham before the typical offering. 
And here it is proper to speak of the broken 

BODY AND SHED BLOOD. 

"When he had given thanks, he broke the bread, 
and said this is my body which is broken for you : 
this do in remembrance of me." Of the wine he 
said, "This is my blood of the new testament, 
which is shed for many for the remission of sins " — 
1 Cor. xi : 24 ; Matt, xxvi : 28. 

" For you," and " for many," the body was broken, 
and his blood was shed. Three days and nights the 
body was under the dominion of death, was broken, 
was without power, "the bones were out of joint," 
"heart like wax," "strength dried up" — Ps. xxii. 
He who died on the tree, was laid in Joseph's new 
tomb, and "loosed the pains of death" on the third 
day, was the substitute for the "many," and when 
he was broken his whole body was broken, and when 
he was without "strength," the whole body was 
without " strength "—Rom. v: 6, 7, 8, 9, 10, 11; 1 
Peter ii : 24, 25. The Lamb offered in sacrifice, un- 
like Aaron's lamb, awoke on the third morning, and 
that day he became the Melchizedek High Priest 
over the house for which he gave his life. 

He " took upon him the form of a servant, and 
was made in the likeness of men," (Phil, ii: 7), and 
was found ready " to give his life a ransom for 
many," (Matt, xx: 28), being "made of a woman," 
he was "in the likeness of sinful flesh," which was 
to be condemned — Rom. viii : 3 ; Gol. iv : 4. He 
could, therefore, be put to death for the sins of his 
people, and thus reconcile them to his Father, so 
that their sins would not be imputed to them, but 
they, with him, would be free from sin and death re- 



220 COLLECTANEA. 

suiting from Adam in Eden — 2 Cor. v: 19 ; Kom. v r 
9, 10, 11. Therefore each member of his body, 
which was once broken, can eat the bread and drink 
the wine " discerning the Lord's body," " which is 
the Church"— 1 Cor. xi : 29; Col.i: 24. The bread 
is composed of many grains of wheat, well com- 
pacted into "one bread"— 1 Cor. x: 17; and the 
wine is prepared from many grapes, yet it is one 
wine. Therefore, the many members of his body 
are one body, which is covered by one blood. 
When he died on the cross ; shed his blood on the 
tree, it was the body and blood of the many made 
precious by Deity's Word becoming flesh and 
blood— 1 Peter i : 19, 20 ; Heb. ii : 14, 15, 16. He 
took of the same flesh and blood that is stung to 
death by sin, "that he might destroy him that had 
the power of death, that is the devil." He gained 
the victory (1 Cor. xv : 55) for his sheep, for whom 
he gave his life, (John x: 11, 15), hence the sheep 
do not die but sleep in Jesus (1 Thess. iv : 14) if the 
flesh should wear out before the time for a change 
unto Spirit nature. When therefore, one of the 
chosen ones partakes of the bread and wine, he " dis- 
cerns" the multitudinous body broken in Jesus and 
made whole in him. "Do this in remembrance of me," 
comes to mean much more then, than what the Ser- 
pent teaches. You can not look at Jesus without 
seeing the Son of Man in multitude, and Deity in 
him and them. 

We have the right of approach to the Father 
Spirit, in Jesus, who is now High Priest over his* 
house, and at the time appointed, each worthy one 
shall ascend to the divine nature and be enrolled as 
one of the order of Priests called Mechizedek — 2 
Peter i : 4. 



COLLECTANEA. 221 

Now have we at this day a different High Priest 
from Abraham's High Priest? If not, may we not 
all see who Melchizedek was who met him and gave 
him bread and wine ? It was the understanding of the 
Jews " that Christ abideth forever," (John xii : 3, 4), 
because their understanding (those who had under- 
standing) was that Christ should be the seed of 
Abraham, and the " Wonderful Counselor, the 
Mighty God, the everlasting Father, the Prince of 
Peace," to establish and rule the Kingdom of Da- 
vid — Is. ix : 6, 7; John vii : 42; and Moses had told 
them that " The Eternal God was their refuge, and 
underneath the everlasting arms," (Deut. xxxiii : 27), 
while David said, he " abideth of old," and Zechariah 
affirmed that " he shall be a Priest upon his throne." 
Hence, it is a true saying of Paul's, that he " abideth 
a Priest continually," which can only be affirmed of 
the eternal Christ-Spirit. From Abel, therefore, to 
the end of the ruling, or course of flesh and blood, 
there " abideth continually " " the Priest of the 
Most High God," and that Priest is Christ. The be- 
gotten could, can, and will approach Deity through 
this High Priest, and will themselves become priests, 
"abiding continually" with him. Truly, "great is 
the mystery of godliness : God was manifest in the 
flesh, justified in the spirit, seen of angels, preached 
unto the Gentiles, believed on in the world, received 
up into glory " — 1 Tim. iii : 16. But now as of old 
flesh judges after the flesh, and it can not under- 
stand nor see Yahweh in Jesus. 

The Melchizedek high priest who is to ascend 
the throne of David, or rather to assume his own 
throne in which David sat, (1 Chron. xxix: 23, 27; 
Luke i: 30, 32, 33), and order and establish his 
kingdom, (Is. ix: 7), is the Ail in multitudinous 



222 COLLECTANEA. 

spirit-body manifestation, which Star multitude 
choose by Divine will to reside, so to speak, in 
Jerusalem, the capital city of the mortal nations, 
notwithstanding they are the New Jerusalem itself. 
This Melchizedek company of priests is the high 
priest of the "Most High God." And for the in- 
struction of the mortal nations, out of which they 
will have been taken as chief rulers, Ail has ar- 
ranged a perfect system. 

Ezekiel was shown many wonderful things, and 
among them certain things to occur in Jerusalem 
after the building of the temple for the national wor- 
ship of Abraham's fleshly children. He saw, in 
vision, "the glory of the God of Israel" "fill the 
house ;" he heard "his voice like the noise of many 
waters ; " he saw " the earth shining with his glory." 
He was taken up by the Spirit, and carried into the 
inner court, where "the man stood by me," said he. 
This man told Ezekiel that he was then standing in 
the place " where I will dwell in the midst of the 
children of Israel for ever." "This," &aid he, "is the 
place of my throne." — Ezk. xlviii ch.; Num. xxxv : 34. 
It is evident, from this vision, that "the man" seen 
by the prophet is the Melchizedek man — the man 
Christ Jesus. The " Me " whom Paul preached, 
(Acts ix: 4), and the "Me" to whom the Zadok 
priests can come near, (Ezk. xliv : 15, 16). It is the 
same " Me," (Lev. xvi), veiled once to Aaron in the 
cloud, but Ezekiel saw him as "the Man" in the 
"inner court." This man's voice was like "many 
waters," that is the man was a multitude. 

Israel is to be taught, but will this "Man" teach 
them directly, or will he restore and " amend " the 
system which he approved while he was teaching 
through Levi under the Mosaic order of things ? He 



COLLECTANEA. 22& 

evidently will "amend" the constitution so as to make 
room for himself in "their midst" in personal mani- 
festation as their High Priest, to be approached by 
an order of " Zadok Priests" as he was not ap- 
proached under Moses. Under Moses, Levi ap- 
proached near to him in the cloud, but in the aion 
of good things Levi's Zadok Priests may approach 
him as Abraham approached Melchizedek, and as 
the Shaddai approached Abraham — Heb. vii : 12. 

Dwelling in Jerusalem, will be the Melchizedek 
priests, who are not counted from Levi, the Zadok 
priests who are counted from Levi, and the Levites 
who are to slay the sacrifices and stand before the 
people. 

Melchizedek is the Most Holy, and he will be in 
the Most Holy Piace ; Zadok will be the priest for 
the children of Israel, and will go into the presence 
of the " Most Holy ;" the Levites will stand before the 
people — Ezk. 44 ch. Thus he will teach them and 
lead them by the "pastors according to mine heart,'* 
saith he who made oath to his friend Abraham. 
This order of things insures safety and protection to 
Israel, whom Deity loves, and will give to them 
knowledge, such as will draw them into the higher 
order of things represented by Melchizedek. This 
perfect system will bring down righteousness upon 
the people and cause the earth to shine with his 
glory. He will be "in their midst," and no evil can 
befall them. Wars will have fled for a season, and 
peace and good will, will prevail among all nations — 
Is. iii : 5 ; lxv : 17, 25 ; Zech. xiv : 16. 

Here it is proper to add another thought. It has 
been shown that the tabernacle was not a type of 
things off the globe, but of "things" calied the 
" heavenly things themselves," which heavenly 



224 COLLECTANEA. 

things are seen to be the " new heavens," or Jesus 
and his brethren. 

When Aaron went into the Most High place, he 
did not enter the " Most Holy," but he appeared 
^'before the mercy-seat which is upon the altar," 
and the " Most Holy / appeared in the cloud upon 
the mercy-seat." "There," said he, "will I meet 
with thee, and I will commune with thee from above 
the mercy-seat, from between the two cherubims 
which are upon the ark of the testimony, of all 
things which I will give thee in commandment unto 
the children of Israel" — Lev. xvi: 2; Exod. xxv: 22. 
The Most Holy place was not the "Most Holy /," as 
the reader might infer. Ail, himself, is the Most 
Holy, and he always appears veiled. Great preper- 
ations were made and required, before Levi could 
part the veil and enter the most holy place, there to 
meet the Most Holy One, but Levi did not enter 
into him, into his nature, Now Deity was manifest 
in Jesus, whose flesh was the veil, and when that 
veil was parted, Jesus entered into the Most Holy, 
or into the " Holiest of all," and thus he entered the 
heaven, or the nature of that which once dwelt 
in him, and became the Most Holy One in Spirit- 
body-manifestation— Heb. ix: 8, 24; x: 19, 20. In 
the restored order, Zadok can approach the " Holiest 
of all " who will be, as he orders and wills, in the 
u inner," or most holy place of the Ezekiel temple, 
for Zadok will be of the tribe of Levi, and mortal, 
but he will not enter the "Holiest of all " to make 
his offering, any more than Adam did. He will en- 
ter the place, but not the Most Holy One in the 
place. The Most Holy is condition, and not place, 
and that condition makes a placeholy, and is, there- 
fore sometimes perhaps, called place. 



COLLECTANEA. 225 

May it not be seen from these things how it was 
that Jesus offered himself on the tree without spot 
to God ? Some who seem to mean well in their way 
of thinking, are confused as to the time, place, and 
manner of the offering of the body for the sins of 
the people for whom he died. I ask if Levi's priests 
sprinkled the "Most Holy One," or did they sprinkle 
the place where he would appear? The latter all 
agree. Mark this, then, and go forward to the shed 
blood of Diety's Lamb — Jesus. 

I ask, was the " Most Holy One " who dwelt in Jesus 
sprinkled with the blood of Jesus, or the place or 
body in which he had dwelt and would again dwell ? 
Again, the answer is it was the " Holy Place," not 
the Holy Ail, for he withdrew until the blood was 
sprinkled. Matt, xxvii : 46. Hence Aaron's priests 
did not carry the blood into the Most Holy One, but 
into the place where he recorded his name. Nor 
did Jesus, forty or fifty days after his death, carry 
his blood into the " Most Holy " One of nature, but 
when he shed his blood on the cross, that " holy 
place " was sprinkled, and on the third day that 
sprinkled " holy place," or " word body," became the 
Most Holy One in nature. So to Aaron the Eternal 
Spirit or "Most Holy" entered a place that had been 
blood sprinkled, and he entered and swallowed up 
the place or body, called Jesus, which had been 
sprinkled, and thus changed the place or flesh and 
blood body into spirit body, and made it the Most 
Holy, or Spirit— Heb. ix ch. It was Christ who en- 
tered the prepared and repaired Jesus' body, and 
thus made him the "Most Holy." The "Word" had 
been made flesh, and in this holy place or body the 
Christ-Spirit dwelt. Then after this body had been 
blood sprinkled, the Christ Spirit returned to it and 
made it into Spirit the Most Holy. So let it be. 



A 



COLLECTANEA 



A COLLECTION AND EXPOSITION 



OF THE THINGS RELATING TO 



THE TWO ADAMS, 



THE MELCHIZEDEK AND AARONIC PRIESTHOOD 

IN HARMONY WITH THE ETERNAL 

PURPOSES OF DETTY. 



A CHRISTADELPHIAN WORK, 

BY 

J. K. SPEER. 



No man can come to me, except the Father which sent me, draw 
him, and I will raise him up at the last day.— Jesus. 

It is not in man that walketh, to direct his steps.— Jeremiah. 



INDIANAPOLIS, IND.: 
INDIANAPOLIS PRINTING AND PUBLISHING HOUSE. 

J. M. Tilfobd, Preset. 

1872. 



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